BR  515  .A57  1893  v. 12  c.2   ^ 
Carroll,  Henry  K.  1848-193lj 
The  religious  forces  of  the  ! 
United  States 


ur 


JAN  29  1942  ^ 


C^utrc^  %iBioxi  ^txm 

CONSISTING   OF   A   SERIES  OF 

DI'NOMINATIONAL    HISTORIES  PUBLISHED   UNDER  THE   AUSPICES  OF 

THE   AMERICAN    SOCIETY  OF   CHURCH   HISTORY 


(Beneraf  (B^itore 

Rev.  Philip  Schaff,  D.  D.,  LL.  D.       Bishop  John  F.  Hurst,  D.D.,LL.  D. 
Rt.  Rev.  H.  C.  Potter,  D.  D.,  LL.  D.  Rev.  E.  J.  Wolf,  D.  D. 
Rev.  Geo.  P.  Fisher,  D.  D.,  LL.  D.      Henry  C.  Vedder,  M.  A. 
Rev.  Samuel  M.  Jackson,  D.  D.,  LL.  D. 

Volume  XII 


A  HISTORY 

OF 

THE  DISCIPLES  OF  CHRIST 

THE  SOCIETY  OF  FRIENDS 

THE  UNITED  BRETHREN  IN  CHRIST 

AND 

THE  EVANGELICAL  ASSOCIATION 

BY 

B.  B.  TYLER,  D.  D. 

PROFESSOR    A.  C.  THOMAS,  M.  A. 

R.  H.  THOMAS,  M.  D. 

D.  BERGER,  D.  D. 

AND 

REV.  S.  p.  SPRENG 

AND 

BIBLIOGRAPHY  OF  AMERICAN  CHURCH 
HISTORY 

BY 

SAMUEL    MACAULEY    JACKSON,  D  D.,  LL.  D. 


ZU  C^rtsttan  feiferature  Co. 


MDCCCXCIV 


Copyright,  1894, 
By  The  Christian  Literature  Company. 


CONTENTS 


THE     DISCIPLES. 

PAGE 

CHAP.  I.— Introduction:  The  Moral  and  Spiritual  Condi- 
tion OF  THE  People. — Testimony  of  General  Assembly. — Effect 
of  Revolutionary  War. — Testimony  of  Dr.  Armitage. — ]\Iaterial 
Condition  of  the  People I 

CHAP.  II. — The  Great  Revival. — Origin  of  Revival. — Cane  Ridge. 
— Immediate  Results.  —  Evangelizing  Agencies. — Increase  in 
Church-membership lo 

CHAP.  III. — Contention  and  Division. — Doctrinal  Controversy; — 
Organization  of  the  Springfield  Presbytery. — The  Last  Will  and 
Testament. — Similar  Movements. — Success  of  Stone's  Work. — Im- 
mersion Introduced 22 

CHAP.  IV. — Preparatory  Events  in  EuROPE.^Conversion  of 
Thomas  Campbell. — John  Wesley's  Work. — Burghers  and  Anti- 
Burghers. — Alexander  Campbell  as  a  Reformer. — The  Haldanes   .      34 

CHAP.  V. — The  Campbells  in  America. — The  Heresy  Trial. — 
Thomas  Campbell's  Defense. — Propositions  of  the  Christian  Asso- 
ciation.— The  Practical  Question 44 

CHAP.  VL — Connection  with  the  Baptists. — Peace  Desired. — 
The  Question  of  B.aptism. — The  Nature  of  Faith. — Position  of  the 
Brush  Run  Church. — Sermon  on  the  Law. — Circular  Letter. — Dis- 
solution of  Mahoning  Association 57 

CHAP.  VII. — The  Problem  of  Christian  Union.— Reformers 
and  Christians. — The  Language  of  Inspiration. — An  Agreement 
Reached. — The  Problem  of  Union. — Proposition  of  the  Bishops. — 
Reply  to  the  Proposition. — The  Proposition  Hailed  with  Gladness. 
— The  Basis  of  Union. — Christian  Fellowship. — Practical  Ques- 
tions.— Willing  to  Confer. — Desire  for  Union. — Plans  Proposed. — 
The  True  Basis 72 

CHAP.  VIII. — The  Creed  Question. — Articles  of  Belief. — Statement 
of  P'aith. — The  IHble  Only. — Divine  Test  of  Orthodoxy. — The 
Authority  of  Christ. — Creeds  and  Spiritual  Development. — Heretics 


y[  CONTENTS. 

HAGE 

in  the  Apostolic  Church. — Dcnominationalism  Temporary. — Some 
I'eculiarities.— The  Work  of  the  Holy  Spirit.— The  Church.— Bap- 
tism and  Forgiveness ^o^ 

CHAP.  IX.— Literature  and  Education.— Polemic  Period.— Con- 
troversy Defended.— The  Belligerent  Era.— Change  of  Style. — 
Robert  Owen's  Challenge.— Campbell  and  Purcell.— The  New 
Testament  Translated. — Books  of  Sermons. — Periodicals. — The 
Higher  Education.— Colleges.— Universities.— Negro  Education.  .    127 

CHAP.  X. — Missions. — Missionary  Organizations. — Work  in  Europe 

and  Asia. — Woman's  Board  of  Missions 155 


THE    SOCIETY    OF    FRIENDS. 

Introduction  :  Organization i73 

CHAP.  I. — Beginnings  in  England. — George  Fox. — Early  Mis- 
sionaries.—:\Iargaret  Fell.— "  The  Inner  Light."— Women  as 
Preachers '  ^'3 

CHAP.  II. — Discipline  and  Doctrine. — John  Perrot. — Meetings 
for, Discipline. — Declaration  of  Faith,  1693. — The  Holy  Scriptures. 
— Sufferings  of  Friends 196 

CHAP.  III. — Early  Years  in  America. — Persecution  in  Massachu- 
setts.— The  Friends  in  Rhode  Island. — Dispute  with  Roger  Will- 
iams.— The  Friends  in  New  Netherlands. — George  Fox  on  Long 
Island. — The  Friends  in  Virginia. — The  Friends  in  Maryland. — 
The  Friends  in  New  Jersey. — The  Friends  in  the  Carolinas. — 
Pennsylvania. — The  Keith  Schism 206 

CHAP.  IV.— The  Eighteenth  Century.— The  Discipline.- Middle 
Ages  of  Quakerism. — Treatment  of  the  Indians. — Early  Friends 
and  Slavery. — Emancipation  of  Slaves. — Friends  and  the  Revolu- 
tion     235 

CHAP.  V. — Divisions  during  the  Nineteenth  Century. — Elias 
Hicks. — Orthodox  Party. — Elias  Ilick^  and  the  Elders. — Yearly 
Meeting  of  1827. — The  Separation  of  1827. — The  Separati-m  of 
1827-28. — Joseph  John  C.urney. — J.  J.  Gurney  ;md  J.  Wilbur. — 
Wilburite  Separations. — The  Wilburites 248 

CIL\P.  VI.— Pekiod  of  Reorganization — Further  Progress. — 
I.ucretia  Mott. — Education.al  Institutions. — The  Hicksite  Body. — 
The  Orthodox. — Friends  and  Slavery. — John  Greenlcaf  Whitticr. 
— The  Civil  War. — Friends  and  ihc  Indians. — The  Modocs. — 
Philanthropic  Efforts. — Haverford  College 273 

('IIAI'.  \II. — Later  Years. — Causes  of  Declension. — Reawakening. 

— Conference  of  1SS7. — Conference  of  1892. — Foreign  Missions.        297 


CONTENTS. 


THE    UNITED    BRETHREN    IN    CHRIST. 

PAGE 

CHAP.  I. — Introductory  Period,  i 752-1 774. — Otterbein's  Early 
Years. — Otterbein  at  Lancaster. — Otterbein  at  York. — Otterbein 
and  Boehm 317 

CHAP.  II. — Second  Period,  i 774-1 789. — Otterbein  in  Baltimore. 
^Spiritual  Destitution.^ — Rules  for  Otterliein's  Church. — Martin 
Boehm. — Geeting  and  Newcomer. — Otterbein  ami  Asbury 328 

CHAP.  III.— Third  Period,  1789-1815.— Conference  of  1789.— 
Confession  of  1789. — Conference  of  1791. — First  General  Confer- 
ence.— Transition  from  German  to  English 345 

CHAP.  IV. — Doctrine  and  Polity. — Present  Confession  of  Faith. 
— Constitution. — Episcopacy. — The  Ministry. — Attitude  on  Moral 
Reforms 356 

CHAP.  V. — Fourth  Period,  1815-1894 — Growth  and  Develop- 
ment.— The  Missionary  Work. — The  Educational  Work. — Catho- 
licity      370 

CHAP.  VI. — C0NCL.US10N — Recent  History 377 


THE    EVANGELICAL    ASSOCIATION. 

CHAP.  I. — Origin  of  the  Evangelical  Association.— The  Palat- 
inate.— Illuminism. — Birth  of  Albright. — Albright's  Conversion. 
— Beginning  of  Albright's  Ministry 385 

CHAP.  II. — Ecclesiastical  Organization. — The  First  Council. — 
Apostolic  Succession. — George  Miller's  Conversion. — First  Annual 
Conference. — Death  of  Albright. — Dreisbach  and  Asbury 397 

CHAP.   III. — Leaders  of  the  Church. — John  Seybert. — Death  of 

Seybert. — The  Fathers  of  the  Church     411 

CHAP.   IV. — History  of  Legislation. — Christian  Perfection. — The 

General  Conference. — The  Bishops ' 419 

CHAP.  V. — Institutions  and  Closing  Observations. — The  Mis- 
sion Work. — The  Publishing  House. — A  Secession. — The  Division. 
Spiritual  Worship 427 


A  Bibliography  of  American  Church  History,  1820-1893 441 


HISTORY    OF    THE    DISCIPLES    OF   CHRIST. 


BY 

B.  B.   TYLER,  D.D. 

Pastor  of  the  Chi'rch  of  Discipi.es,  West  Fifty-sixth  Street, 
New  York  City. 


BIBLIOGRAPHY. 


Dorchester,  Daniel,    Christiani/v  in    the    Unittd  States.       New    York, 

Phillips  cV  Hunt,   1888. 
McMaster,  John  Bach,   History  of  the  People  of  the  Utiitcd  States  from 

the  Revolution  to  the  Civil  War.       New  York,  Appleton  &  Co.,  vol.  i., 

18S3;   vol.  ii.,  1885;   vol.  iii.,  1892. 


McDonnold,  B.   W.,  History  of  the   Cumberland  Presbyterian     Chureh. 
Nashville,  Cumberland  Presbyterian  Publication  House,  1888. 


Baxter,  William,  Life  of  Elder  Walter  Seott.      Cincinnati,  Chase  &  Hall, 

1874. 
Campbell,  Alexander,  "  The  Chnstutn  Baptist^'  (newspaper,  1823-29, 

Buinet  edition),  "  Millenial Harbinger''''  (newspaper,  1830-70);  Debate 

7oith  X.   Z.    /\iee.     Cincinnati,    E.   Morgan  &   Co.,  1844;  A/emoirs  of 

Elder  Thomas  Campbell.      Cincinnati,  H.  S.  Bosworth,  1861. 
Crisman,    E.    B.,  Origin  and  Doctrines  of  the    Cumberland  Presbyterian 

Church.     Nashville,  Cumberland  Presbyterian  Publication  House,  1S75. 
Errett,  Isaac,  Oiir  Position  (a  tract).    Cincinnati,  Standard  Publishing  Co., 

1885. 
Garrison,  J.  H.,  The  Old  Faith  Restated.      St.  Louis,  Christian  Publishing 

Co.,   1 89 1. 
Green,   F.    M,,  Christian  Missions  Among  the  Disciples  of  Christ.      St. 

Louis,  Johi  Burns  Publishing  Co.,  1884. 
Hayden,  A.   S.,   History  of  the  Disciples  in   the  Western   Pesei-ee,    Ohio. 

Cincinnati,  Chase  &  Hall,   1875. 
Liamar,  J.  S.,  Memoirs  of  Isaac  Erret.      Cincinnati,  Standard   Pul)lishing 

Co.,  1894,  2  vols. 
Longan,  G.  W.,   The  Origin  of  the  Disciples  of  Christ.      St.  Louis,  Chris- 
tian I'ulilishinL:  Co.,  1889. 
Richardson,    Robert,   Memoirs   of  Alexander    Campbell.      Philadelphia, 

J.    B.    Li]ipincott  ^S:    Co.,  1868-70,    2  vols.  ;   new    edition,    Cincinnati, 

Standard  Publishing  Co.,  1888. 
Rogers,  John,  Bioi:^raphv  cf  Barton  IVarren  S/oju:     Cincinnati,  T-  A.  and 

C.  J.  Janic.,   1847. 
Williams,   John  Augustus,   Life  of  John  Smith.     Cincinnati,  R.   W. 

Carroll  &  Co.,  1870. 


THE     DISCIPLES. 


CHAPTER    I. 

INTRODUCTION:     THE    MORAL    AND    SPIRITUAL    CONDI- 
TION   OF   THE    PEOPLE. 

The  following  pages  will  be  devoted  to  an  account  of 
the  origin,  principles,  aims,  and  progress  of  the  Disciples 
of  Christ. 

That  the  evolution  of  this  communion  may  be  under- 
stood in  its  genesis,  purpose,  and  rapid  growth,  it  is  im- 
portant to  consider  the  moral  and  spiritual  condition  of 
the  people  of  the  United  States  at  the  beginning  of  the 
nineteenth  century. 

The  moral  and  religious  life  of  our  fathers  at  the  close 
of  the  eighteenth  and  beginning  of  the  nineteenth  centu- 
ries was  very  low.  Unbelief  in  Jesus  as  the  Son  of  God, 
and  in  the  Bible  as  a  book  of  supernatural  origin  and  divine 
character,  and  in  what  are  esteemed  by  evangelical  believ- 
ers generally  as  the  fundamental  facts  and  truths  of  the 
Christian  religion,  abounded.  The  greatest  immoralities 
were  permitted  to  exist  almost  without  rebuke.  The 
Lord's  house  was  neglected.  The  Lord's  day  was  habit- 
ually profaned.      The  gospel  was  disregarded.      The  mes- 


2  THE  DISCIPLES.  [Chap.  r. 

sage  of  divine  love  was  scorned.  The  Bible  was  treated 
with  contempt. 

When  Theodore  Dwight  became  president  of  Yale  Col- 
lege, in  1795,  only  four  or  five  students  were  members  of 
the  church.  The  predominant  thought  was  skeptical.  In 
respect  to  the  Christian  faith,  the  students  of  the  College 
of  New  Jersey  (Princeton)  were  not  superior  to  the  young 
men  in  Yale.  The  College  of  William  and  Mary  was  a 
hot-bed  of  unbelief.  Transylvania  University,  now  Ken- 
tucky University,  founded  by  Presbyterians,  was  in  the 
hands  of  men  who  repudiated  the  evangelical  faith.  At 
Bowdoin  College  at  one  time  in  the  early  part  of  the  nine- 
teenth century  only  one  student  was  willing  to  be  known 
as  a  Christian.  Bishop  Meade  has  said  that  so  late  as  the 
year  18 10,  in  Virginia,  he  expected  to  find  every  educated 
young  man  whom  he  met  a  skeptic,  if  not  an  avowed 
unbeHever.  Chancellor  Kent,  who  died  in  1847,  said  that 
in-  his  younger  days  there  were  but  few  professional  men 
who  were  not  unbelievers.  Lyman  Beecher,  in  his  auto- 
biography, says,  speaking  of  the  early  years  of  this  cent- 
ury and  the  closing  years  of  the  last,  that  it  was  "  the  day 
of  the  Tom  Paine  school,  when  boys  who  dressed  flax  in 
the  barn  read  Tom  Paine  and  believed  him."  Mr.  Beecher 
graduated  from  Yale  in  1797,  and  he  tells  us  that  the 
members  of  the  class  of  i  796  were  known  to  one  another 
as  Voltaire,  Rousseau,  D'Alembert,  etc.  About  this  time 
also  wild  and  undefined  expectations  were,  in  many  places 
and  by  many  persons,  entertained  of  a  new  order  of  things 
and  better,  about  to  be  ushered  in.  The  Christian  religion, 
it  was  thought,  would  soon  be  thrown  to  one  side  as 
obsolete.  Illustrations  of  the  bitter  feeling  which  existed 
against  the  orthodox  conception  of  the  religion  of  Jesus 
are  abundant. 

It  is  said  that  in  the  year  1800  only  one  Congregational 


TESTIMONY  OF  GENERAL  ASSEMBLY.  3 

church  in  Boston,  remained  loyal  to  the  old  faith.  When 
the  Rev.  Dr.  E.  D.  Griffin  became  pastor  of  the  Park  Street 
Church,  in  181 1,  the  current  of  thought  and  feeUng  against 
orthodoxy  was  so  decided  and  intense  that  men  went  to 
hear  him  in  disguise.  They  could  not  endure  the  ridi- 
cule that  they  would  certainly  receive  from  their  acquaint- 
ances if  the  fact  became  known  that  they  had  given  atten- 
tion to  a  sermon  delivered  by  an  evangelical  minister. 

The  General  Assembly  of  the  Presbyterian  Church  in 
1 798  issued  a  general  letter  in  which  the  following  language 
was  employed  : 

"  Formidable  innovations  and  convulsions  in  Europe 
threaten  destruction  to  morals  and  religion.  Scenes  of 
devastation  and  bloodshed  unexampled  in  the  history  of 
modern  nations  have  convulsed  the  world,  and  our  coun- 
try is  threatened  with  similar  concomitants.  We  perceive 
with  pain  and  fearful  apprehension  a  general  dereliction  of 
religious  principles  and  practice  among  our  fellow-citizens ; 
a  visible  and  prevailing  impiety  and  contempt  for  the  laws 
and  institutions  of  religion,  and  an  abounding  infidelity, 
which  in  many  instances  tends  to  atheism  itself.  The 
profligacy  and  corruption  of  the  public  morals  have  ad- 
vanced with  a  progress  proportionate  to  our  declension  in 
religion.  Profaneness,  pride,  luxury,  injustice,  intemper- 
ance, lewdness,  and  every  species  of  debauchery  and  loose 
indulgence  greatly  abound." 

Unbelief  and  immoral  living  were  joined  hand  to  hand. 
Intemperance  prevailed  to  an  alarming  extent.  To  be- 
come stupidly  drunk  did  not  seriously  injure  a  man's  rep- 
utation. The  decanter  was  in  every  home.  Total  absti- 
nence had  hardl)/-  been  thought  of.  Temperance  sermons 
were  not  preached ;  the  pulpit  was  dumb  on  this  evil. 
Members  of  Christian  churches  in  regular  standing  drank 
to   intoxication.      The    highest   church   officials   often   in- 


4  THE  DISCIPLES.  [Chap.  i. 

dulged  immoderately  in  drink.  When  the  physician  visited 
a  patient  he  was  offered  a  stimulant.  At  marriages,  at 
births,  and  at  the  burial  of  the  dead,  drinking  was  indulged 
in.  A  pastor  in  New  York  City,  as  late  as  1820,  has  left 
on  record  the  statement  that  it  was  difficult  to  make  pas- 
toral visits  for  a  day  without  becoming,  in  a  measure,  in- 
toxicated. Lyman  Beecher  has  given  an  account  of  an 
ordination  in  which  the  participating  ministers  drank  until 
they  were  in  a  state  bordering  on  intoxication.  The  Rev. 
Daniel  Dorchester,  D.D..  quotes  a  minister  of  this  period 
as  saying  that  he  could  reckon  up  among  his  acquaintances 
forty  ministers  who  were  either  drunkards  or  so  far  ad- 
dicted to  the  use  of  strong  drink  that  their  usefulness  was 
impaired.  This  man  says  that  he  was  present  at  an  ordi- 
nation at  which  two  aged  ministers  of  the  gospel  were 
literally  drunk. 

The  Rev.  Peter  Cartwright,  in  his  autobiography,  gives 
a  dark  picture  of  the  moral  condition  of  the  portion  of 
Kentucky  in  which  his  youth  was  spent.  He  was  bom  in 
1785.  He  testifies  that  the  state  of  society  in  southern 
Kentucky  was  desperate.  Lawlessness  prevailed.  Such 
was  the  disregard  for  religion  in  this  commonwealth  at 
one  time  that  the  services  of  a  chaplain  in  the  State  legis- 
lature were  dispensed  with. 

As  the  movement  of  which  I  am  in  the  following  pages 
to  give  an  account  began  in  Kentucky  and  Tennessee,  it 
may  not  be  improper  to  say.  in  perfect  harmony  with  well- 
attested  facts,  that  in  that  portion  of  our  country  the  moral 
tone  of  the  people  generally  was  exceptionally  low. 
There  was  a  general  disregard  of  religion,  and  a  contempt 
for  religious  institutions.  In  many  places  having  a  con- 
siderable population  there  was  not  a  place  of  public  wor- 
ship. The  Lord's  day  was  distinguished  from  other  days 
only  by  greater  noise,  more  amusement,  more  profanity, 


EFFECT  OF  A'El'OLC  I/OAAA'y    HAK.  3 

and  a  more  shameless  dissipation.  The  predominating 
influence  in  Lexington,  the  capital  of  the  far-famed  Bhie 
Grass  region,  was  infidel. 

How  are  we  to  account  for  this  moral  and  spiritual  deso- 
lation ? 

The  people  had  but  recently  passed  through  a  war  of 
seven  years'  duration.  Moral  and  spiritual  deterioration 
is  almost  unavoidably  the  accompaniment  and  conse- 
quence of  great  wars.  The  Revolution  in  North  America 
does  not  furnish  an  exception  to  the  usual  tendencies  of 
war.  The  year  i  "j^^  marked  the  conclusion,  in  a  sense, 
of  this  long  and  bloody  conflict.  The  people  had  secured 
the  liberty  for  which  they  had  struggled  with  a  heroism 
unsurpassed  in  the  annals  of  the  race.  They  were  free 
from  the  rule  of  Great  Britain,  but  were  in  a  condition 
bordering  on  lawlessness.  It  is  recorded  in  our  Bible, 
in  the  Book  of  Judges,  that  at  a  certain  period  "there 
was  no  king  in  Israel,  but  every  man  did  that  which 
was  right  in  his  own  eyes."  This  is  a  pretty  accurate 
description  of  the  disorderly  life  of  our  people  during  the 
period  intervening  between  the  close  of  the  Revolutionary 
War,  the  adoption  of  the  present  Constitution,  and  the 
formal  inauguration  of  the  system  of  government  under 
which  we  so  happily  live.  This  time  has  been  felicitously 
tlescribed  by  Mr.  John  Fiske  as  "  the  critical  period  in 
American  history."  So  much  had  been  spoken  and  writ- 
ton  on  the  subject  of  liberty  that  multitudes  were  unwilling 
to  be  directed  in  their  dealings  with  their  fellow-men  by 
the  reasonable  requirements  of  law. 

The  people,  also,  during  this  period  of  time  were  com- 
pelled to  give  much  attention  to  political  questions.  A 
government  of  some  kind  must  be  established.  The  lib- 
city  which  had  been  secured  by  an  appeal  to  arms  must  be 
organized  and  transmitted.      This  required  much  anxious 


6  THE  DISCIPLES.  [Chap.  i. 

thought  on  the  part  of  men  who  were  leaders.  Intense 
political  thought  and  discussion  are,  as  we  all  well  know, 
not  favorable  to  a  high  degree  of  moral  and  spiritual  life. 

Almost  as  soon  as  the  new  form  of  government  had, 
with  almost  incredible  difficulty,  been  settled,  questions 
between  the  infant  republic  and  the  British  monarchy 
came  to  the  front,  resulting  in  the  War  of  1812. 

But  most  to  be  lamented,  there  was  a  famine  of  the 
Word  of  God.  Before  the  War  of  Independence  the 
mother-country  would  not  permit  the  publication  of  the 
Bible  within  the  limits  of  her  dependencies  on  this  side  of 
the  Atlantic.  One  of  the  first  acts  of  Congress  after  the 
war  was  an  act  ordering  the  purchase  of  a  quantity  of 
Bibles  to  be  distributed  freely  among  the  people. 

Dr.  Dorchester,  in  "  Christianity  in  the  United  States," 
says  that  "  the  most  pious  people  in  the  beginning  of  the 
present  century,  in  the  United  States,  entertained  a  faith 
so  unlike  the  present  belief  of  evangelical  Christians  as  to 
almost  create  the  impression  on  our  minds  that  their  relig- 
ion was  not  the  same  as  the  religion  which  we  now  have, 
and  in  which  we  believe." 

President  Way  land,  in  "  Notes  on  the  Principles  and 
Practices  of  the  Baptists,"  says  that  in  the  early  part  of 
his  ministry  he  was  settled  in  an  intelligent  community  in 
the  goodly  commonwealth  of  Massachusetts.  In  his  church 
was  a  gentleman  reputed  to  be  intelligent  in  the  doctrines 
of  the  denomination,  the  son  of  a  Baptist  minister,  who  had 
an  interesting  family,  but  devoted  to  worldliness.  Dr.  Way- 
land  expressed  to  the  father  a  desire  to  speak  to  the 
young  people  on  the  subject  of  personal  religion.  To  this 
the  father  objected !  He  assured  his  pastor  that  he  wished 
no  one  to  speak  to  his  sons  and  daughters  on  the  subject 
of  personal  piety :  if  they  were  of  the  elect,  God  would 
convert  them  in  his  own  good  time ;  and  if  they  were  of 


TESTIMONY  OF  DR.  ARMITAGE.  7 

the  non-elect,  such  conversation  as  Dr.  Wayland  suggested 
would  probably  make  them  hypocrites! 

Regeneration,  as  usually  presented,  from  the  pulpit  and 
in  current  theological  literature,  by  the  accredited  teachers 
in  the  orthodox  denominations,  was  regarded  as  a  miracle. 
Every  case  of  moral  quickening  was  as  much  a  miracle  as 
was  the  resurrection  of  Lazarus.  As  the  ministers  taught, 
so  the  people  believed. 

The  word  of  God  in  the  Bible  was  popularly  regarded 
as  a  dead  letter.  There  was  supposed  to  be  no  power  in 
the  preached  gospel  to  produce  saving  faith.  The  faith 
by  which  men  are  saved  was  understood  to  be  a  direct  gift 
from  God.  It  was  assumed  that  the  gospel  was  impo- 
tent to  produce  spiritual  life.  The  seed  was  thought  to  be 
dead. 

The  Rev.  Dr.  Thomas  Armitage,  in  his  "  History  of  the 
Baptists,"  gives  an  illustration  of  the  condition  of  affairs 
among  the  Baptists. 

The  Baltimore  Association  met  at  a  place  called  Black 
Rock,  in  the  State  of  Maryland.  Those  who  opposed 
missions,  Sunday-schools,  and  Bible  societies  under  the 
pretense  that  they  conflicted  with  the  sovereignty  of  God 
in  the  kingdom  of  Christ  were  in  a  majority.  They  de- 
nounced these  institutions  as  corruptions  which  were 
flowing  in  like  a  flood.  It  was  accordingly  resolved  that 
the  Baltimore  Association  would  not  hold  fellowLhip  with 
such  churches  as  united  with  these  and  other  societies  of 
a  benevolent,  rehgious,  and  philanthropic  character.  The 
names  of  congregations  cooperating  in  mission  work,  in 
Sunday-school  work,  and  in  the  distribution  of  the  Word 
of  God  through  the  agency  of  Bible  societies,  etc.,  were 
erased  from  the  minutes  of  this  association.  This  was  as 
late  as  1836.  What  must  have  been  the  attitude  of  these, 
churches  before  the  new  light  began  to  spread  ! 


8  THE  DISCIPLES.  [Cii.u'.  i. 

Dr.  Armitage  says  that  the  Sator  church  started  with  a 
keen  zest  against  the  Roman  CathoHc  communion  in  what 
she  called  her  "  Solemn  League  and  Covenant."  The 
members  of  this  church  bound  themselves  to  abhor  and 
oppose  Rome,  the  pope,  and  popery,  with  all  their  anti- 
christian  ways.  This,  adds  the  historian,  was  all  well 
enough,  but  it  would  have  been  much  better  to  have  set 
up  a  strong  defense  against  the  antinomian  and 'anti-mis- 
sion pope  who  crippled  so  seriously  the  early  Baptists  in 
Maryland. 

An  excellent  way  in  which  to  obtain  a  reasonably  ac- 
curate and  full  view  of  the  condition  of  the  Church  of  God 
and  of  the  community  at  large  in  the  United  States  when 
the  present  century  came  in,  is  to  eliminate  from  the 
church  and  society,  as  we  now  know  them,  the  spiritual 
organizations  and  forces  known  to  be  at  work  in  this  pres- 
ent time. 

The  Sunday-school  was  not.  More  than  a  decade  of 
the  nineteenth  century  had  passed  when  the  American 
Bible  Society  began  its  beneficent  career.  Antislavery 
societies  had  not  been  organized.  The  crusade  in  behalf 
of  total  abstinence  from  the  use  of  intoxicating  beverages 
had  not  been  inaugurated.  The  great  missionary  and 
other  benevolent  agencies,  so  full  of  blessing  to  the  people, 
came  into  existence  subsequent  to  the  period  of  time  here 
described.  Eliminate  these  factors  of  human  progress  and 
blessing,  and  behold  the  moral  and  spiritual  desert. 

The  material  and  spiritual  in  man  are  intimately  asso- 
ciated. Extreme  poverty  is  not  favorable  to  a  high  degree 
of  spiritual  development — nor  is  extreme  wealth.  Man's 
physical  surroundings  and  condition  determine,  to  a  de- 
gree, his  moral  and  spiritual  state.  A  description  of  the 
religious — or,  more  correctly,  irreligious — lives  of  our  an- 
cestors is  incomplete  without  a  statement  of  their  financial. 


MATERIAL    CONDITION  OF    THE  PEOPLE.  9 

social,  and  physical  condition ;  but  in  this  place  there  is  no 
room  for  the  proper  presentation  of  this  subject. 

It  is  a  fact  that  at  the  conclusion  of  our  War  of  Inde- 
pendence the  houses  of  the  people  were  meaner,  their 
food  was  coarser,  their  clothing  was  scantier,  and  their 
wages  were  lower  than  at  the  present  time.  The  man 
who  did  unskilled  labor  was  peculiarly  fortunate  if  at  the 
close  of  a  week  he  could  carry  to  his  home  four  dollars. 
In  this  home  there  were  no  carpets ;  there  was  no  glass 
on  the  table,  no  china  in  the  cupboard,  no  pictures,  not 
even  cheap  chromos,  on  the  walls.  His  clothing  was  a 
pair  of  leather  breeches,  a  flannel  jacket,  a  rusty  felt  hat, 
shoes  of  neat's-skin,  and  a  leather  apron.  The  treatment 
of  debtors  shows  beyond  reasonable  doubt  that  the  gener- 
ation that  witnessed  the  War  of  the  Revolution  was  less 
merciful  than  the  generation  that  witnessed  the  War  of 
1861-65. 

But  from  the  revolting  scenes  in  the  prisons  in  which 
men  and  women  were  incarcerated  for  no  other  crime 
than  debt  it  is  a  relief  to  turn. 

The  theme  treated  so  briefly  and  so  very  imperfectly  is 
capable  of  indefinite  expansion.  But  a  better  day  ap- 
proaches.     Let  us  behold  its  dawning. 


CHAPTER    II. 

THE    GREAT    REVIVAL. 

It  must  not  be  thought,  from  the  statement  of  facts  on 
the  preceding  pages,  that  the  people  of  the  United  States 
were,  without  exception,  destitute  alike  of  saving  faith  and 
genuine  piety  during  the  period  described.  Some  there 
were  who  had  successfully  resisted  the  tide,  of  unbelief 
and  immorality.  In  some  of  the  institutions  of  learning 
where  infidelity  had  reigned  it  is  encouraging  that  there 
were  indications  of  a  practical  interest  in  the  spiritual  veri- 
ties of  the  Christian  religion. 

Dartmouth  College,  as  an  illustration,  enjoyed  a  season 
of  spiritual  refreshing  in  1781  and  in  1788.  There  was  a 
revival  in  Yale  in  1783.  The  membership  of  the  college 
church,  as  a  result,  became  larger  than  at  any  previous 
period.  A  season,  however,  of  spiritual  declension  fol- 
lowed. In  1795,  as  has  already  been  related,  twelve 
years  after  this  revival,  not  more  than  four  or  five  students 
in  Yale  College  professed  to  be  Christians.  For  three 
years  during  the  Revolutionary  War  Princeton  College 
was  closed.  For  a  period  of  forty  years,  or  from  1770  to 
1 8 10,  there  was  no  such  interest  in  the  gospel  as  could 
properly  be  called  a  revival.  There  were  but  two  pro- 
fessors of  religion  among  the  students  in  1782.  As  the 
eighteenth  century  came  to  a  close  there  were  a  few  relig- 
ious revivals  in  different  parts  of  the  country.  There  are 
in  existence  accounts  of  spiritual  awakenings  in  portions 
of  the  State  of  New  Jersey,  in  parts  of  Pennsylvania,  in 


ORIGIN  OF  REVIVAL.  II 

western  New  York,  in  Georgia,  in  the  Carolinas,  and  in 
portions  of  Connecticut  and  Massachusetts. 

During  these  seasons  of  special  interest  in  these  widely 
separated  localities,  some  young  men  who  were  destined 
to  exert  a  great  influence  for  good  in  coming  years  turned 
to  the  Lord. 

Barton  Warren  Stone  (born  in  1772,  died  in  1844)  was 
such  a  person.  In  i  790  he  entered  an  academy  in  Guil- 
ford, N.  C.,  then  in  the  midst  of  a  revival.  Here  he  found 
the  peace  that  passeth  understanding. 

But  almost  the  whole  of  New  England  was  exempt  from 
special  religious  interest  from  the  year  1745,  the  close  of 
the  revival  under  Jonathan  Edwards  and  George  White- 
field,  which  began  in  1743,  until  long  after  the  beginning 
of  the  present  century.  The  same  conditions,  in  general, 
existed  in  the  churches  located  in  eastern  New  York  and 
in  the  Middle  States. 

It  becomes  now  my  pleasant  task  to  give  some  account 
of  the  radical  moral  and  spiritual  change  which  came  over 
many  thousands  of  our  people. 

The  Rev.  Dr.  Heman  Humphrey,  in  a  volume  written 
by  himself,  entitled  "  Revival  Sketches,"  expresses  the 
opinion  that  "  the  revival  period  at  the  close  of  the  last 
century  and  the  beginning  of  the  present  furnishes  ample 
material  for  a  long  and  glorious  chapter  in  the  history  of 
redemption." 

This  revival  had  its  origin  in  the  northern  part  of  Ten- 
nessee and  the  southern  portion  of  Kentucky. 

The  first  indications  of  a  quickened  spiritual  interest  were 
manifested  in  settlements  on  what  was  then  the  frontier, 
where  the  greatest  hardships  were  experienced,  and  where 
the  people  of  God  realized  more  fully  the  spiritual  deso- 
lation, and  where  also  they  called  on  him  with  the  most 
intense  faith  and  fervor. 


12  THE  DISCIPLES.  [Chap.  ii. 

As  a  beginning,  Christians  entered  into  a  solemn  cove- 
nant with  one  another  and  the  Lord  to  spend  specified 
portions  of  time  in  prayer  for  a  revival.  In  some  places 
the  time  designated  was  a  half-hour  at  sunset  every  Satur- 
day and  a  half-hour  at  sunrise  every  Lord's  day. 

The  Christian  population  in  this  spiritually  desolate 
frontier  region  belonged  generally  to  the  Presbyterian, 
Methodist,  and  Baptist  churches.  The  people  had  been 
attracted  from  Virginia  and  the  Carolinas  to  what  was  then 
familiarly  known  as  "  the  Cumberland  country,"  b^^  the 
great  beauty  of  the  scenery  and  the  extraordinary  fertility 
of  the  soil. 

\\\  the  latter  part  of  i  799  two  brothers  named  McGee — 
brothers  in  the  flesh  and  in  the  Lord — William,  a  Presby- 
terian minister,  and  John,  a  minister  of  the  Methodist 
Church,  preached  in  special  meetings  in  parts  of  Tennes- 
see and  Kentucky — in  some  communities  with  remarkable 
results.  As  they  proceeded  on  their  evangelizing  tour, 
their  reputation  spread,  and  the  great  good  that  the  Lord 
was  doing  through  them  was  told.  They  so  preached  the 
Word  that  many  believed  and  turned  to  the  Lord.  Many 
families  came  to  their  meetings  from  great  distances,  and 
encamped  in  the  woods  for  days.  These  meetings  were 
conducted  in  the  open  air.  This  seems  to  have  been 
the  origin  of  camp-meetings.  It  is  probable  .that  the  first 
meeting  of  the  kind  was  held  in  July,  1800,  in  Logan 
County,  Ky.  The  Rev.  James  P>IcGready  of  the  Presby- 
terian Church  was  the  preacher. 

People  came  to  this  meeting  from  a  radius  of  sixty 
miles.  Young  men,  young  women,  aged  persons  of  both 
sexes,  white  and  black,  dissolute  and  moral,  were  alike 
stirred  by  the  preaching  of  the  gospel.  The  Rev.  E.  B. 
Crisman,  in  his  "  History  of  the  Cumberland  Church," 
says  that,  as  to  the  character  of  the  preaching,  "  the  minis- 


CANE   RIDGE.  13 

ters  dwelt,  with  great  power,  continually  on  the  necessity 
of  repentance  and  faith,  the  fullness  of  the  gospel  for  all, 
and  the  necessity  of  the  new  birth.  They  eloquently  and 
earnestly  presented  the  purity  and  justice  of  God's  law, 
the  odious  and  destructive  consequences  of  sin,  and  the 
freeness  and  sufficiency  of  pardon  for  all." 

A  work  of  grace  was  thus  inaugurated,  the  extent  and 
blessings  of  which  the  cycles  of  eternity  alone  will  be  able 
fully  to  reveal. 

Let  us  note,  with  some  degree  of  leisure  and  care,  the 
extension  of  this  special  interest  in  the  things  relating  to 
the  spiritual  welfare  and  eternal  destiny  of  men  gener- 
ated in  "  the  Cumberland  country,"  and  see  how,  from  the 
southern  portion  of  Kentucky  and  the  adjoining  districts 
of  the  State  of  Tennessee,  it  was  carried  to  the  central  part 
of  the  first-named  State,  and  thence  to  every  part  of  the 
land. 

Barton  Warren  Stone,  whose  conversion  to  Christ  is 
mentioned  above,  became  an  accredited  minister  in  the 
Presbyterian  Church.  In  the  year  1800  he  lived  in  Bour- 
bon County,  K\'.,  where  he  served,  in  the  pastoral  office, 
two  churches — the  congregations  at  Concord  and  Cane 
Ridge.  When  he  was  more  than  seventy  years  of  age  he 
gave  a  full  and  minute  account  of  the  kindling  of  this  great 
revival  fire  among  his  people.  The  story  in  full  is  of  sur- 
passing interest.  Only  a  part  of  it  can  be  given  in  this 
place.  The  following  is  Mr.  Stone's  account  of  the  revival 
at  Cane  Ridge  in  August,  1801. 

"Things  moved  on  quietly  in  my  congregations,"  says 
Mr.  Stone,  "  and  in  the  country  generally.  Apathy  in  re- 
ligious society  appeared  everywhere  to  an  alarming  degi^ee. 
Not  only  the  power  of  religion  had  disappeared,  but  also 
the  very  form  of  it  was  waning  fast  awa}^  and  continued 
so  to  the  beginning  of  the  present  centur}-.      Having  heard 


14  THE  DISCIPLES.  [Chap.  ii. 

of  the  remarkable  religious  excitement  in  the  south  of  Ken- 
tucky and  Tennessee,  under  the  labors  of  James  McGready 
and  other  Presbyterian  ministers,  I  was  very  anxious  to 
be  among  them,  and  early  in  the  spring  of  i8oi  went  to 
the  scene  of  this  remarkable  religious  excitement  to  attend 
a  camp-meeting.  There,  on  the  edge  of  a  prairie  in  Logan 
County,  Ky.,  the  multitudes  came  together  and  continued 
a  number  of  days  and  nights,  encamped  on  the  ground, 
during  which  time  worship  was  carried  on  in  some  part  of 
the  encampment.  The  scene  was  new  to  me,  and  passing 
strange.  It  baffled  description.  Many,  very  many,  fell 
down  as  men  slain  in  battle,  and  continued  for  hours  to- 
gether in  an  apparently  breathless  and  motionless  state, 
sometimes  for  a  few  moments  reviving  and  exhibiting 
symptoms  of  life  by  a  deep  groan,  or  piercing  shriek,  or  by 
a  prayer  for  mercy  fervently  uttered.  After  lying  there 
for  hours  they  obtained  deliverance.  The  gloomy  cloud 
which  had  covered  their  faces  seemed  gradually  and  visi- 
bly to  disappear,  and  hope,  in  smiles,  brightened  into  joy. 
They  would  rise,  shouting  deltverance,  and  then  would 
address  the  surrounding  multitude  in  language  truly  elo- 
quent and  impressive.  With  astonishment  did  I  hear  men, 
women,  and  children  declaring  the  wonderful  works  of  God 
and  the  glorious  mysteries  of  the  gospel.  Their  appeals 
were  solemn,  heart-penetrating,  bold,  and  free.  Under 
such  circumstances  many  others  would  fall  down  into 
the  same  state  from  which  the  speakers  had  just  been 
delivered. 

"  Two  or  three  of  my  particular  acquaintances  from  a 
distance  were  struck  down.  I  sat  patiently  by  one  of 
them,  whom  I  knew  to  be  a  careless  sinner,  for  hours,  and 
observed  with  critical  attention  everything  that  passed 
from  the  beginning  to  the  end.  I  noticed  the  momentary 
revivings,  as  from  death,  the   humble  confession  of  sins, 


CANE   RIDGE.  I  5 

the  fervent  prayer,  and  the  ultimate  deliverance ;  then  the 
solemn  thanks  and  praise  to  God,  and  affectionate  exhor- 
tation to  companions  and  to  the  people  around  to  repent 
and  come  to  Jesus.  I  was  astonished  at  the  knowledge  of 
gospel  truth  displayed  in  the  address.  The  effect  was 
that  several  sank  down  into  the  same  appearance  of  death. 
After  attending  to  many  such  cases  my  conviction  was 
complete  that  it  was  a  good  work — the  work  of  God ;  nor 
has  my  mind  wavered  since  on  the  subject.  Much  did  I 
see  then,  and  much  have  I  seen  since,  that  I  consider  to 
be  fanaticism,  but  this  should  not  condemn  the  work.  The 
devil  has  always  tried  to  ape  the  works  of  God,  to  bring 
them  into  disrepute,  but  that  cannot  be  a  satanic  work 
which  brings  men  to  humble  confession,  to  forsaking  of 
sin,  to  prayer,  fervent  praise  and  thanksgiving,  and  a  sin- 
cere and  affectionate  exhortation  to  sinners  to  repent  and 
come  to  Jesus  the  Saviour. 

"  The  meeting  being  closed,  I  returned  with  ardent 
spirits  to  my  congregations.  I  reached  my  appointment 
at  Cane  Ridge  on  the  Lord's  day.  Multitudes  had  col- 
lected, anxious  to  hear  the  religious  news  of  the  meeting  I 
had  attended  in  Logan.  I  ascended  the  pulpit,  and  gave 
a  relation  of  what  I  had  seen  and  heard ;  then  opened  my 
Bible,  and  preached  from  these  words :  '  Go  ye  into  all 
the  world  and  preach  the  gospel  to  every  creature.  He 
that  beheveth  and  is  baptized  shall  be  saved,  and  he  that 
believeth  not  shall  be  damned.'  On  the  universality  of  the 
gospel  and  faith  as  the  condition  of  salvation  I  particularly 
dwelt,  and  urged  the  sinner  to  believe  in  it  and  be  saved. 
I  labored  to  remove  their  pleas  and  obligations ;  nor  was  it 
labor  in  vain.  The  congregation  was  affected  with  awful 
solemnity,  and  many  returned  home  weeping.  Having 
left  appointments  to  preach  in  the  congregation  w'ithin  a 
few  days,  I  hurried  over  to  Concord  to  preach  at  night. 


1 6  THE  DISCIPLES.  [Chap.  ii. 

"  At  our  night  meeting  at  Concord  two  little  girls  were 
struck  down  under  the  preaching  of  the  Word,  and  in 
every  respect  were  exercised  as  those  were  in  the  south 
of  Kentucky,  as  already  described. .  Their  addresses  made 
deep  impressions  on  the  congregations.  .  .  .  On  the  next 
day  I  returned  to  Cane  Ridge.  ...  I  soon  heard  of  the 
good  effects  of  the  meeting  on  Sunday.  Many  were  sol- 
emnly engaged  in  seeking  salvation,  and  some  had  found 
the  Lord  and  were  rejoicing  in  Him.   .   .   . 

"  A  memorable  meeting  was  held  at  Cane  Ridge  in 
August,  1 80 1.  The  roads  were  crowded  with  wagons, 
carriages,  horses,  and  footmen,  moving  to  the  solemn  camp. 
It  was  judged  by  military  men  on  the  ground  that  between 
twenty  and  thirty  thousand  persons  were  assembled.  Four 
or  five  preachers  spoke  at  the  same  time  in  different  parts 
of  the  encampment  without  confusion.  The  Methodist 
and  Baptist  preachers  aided  in  the  work,  and  all  appeared 
cordially  united  in  it.  They  were  of  one  mind  and  soul. 
The  salvation  of  sinners  was  the  one  object.  We  all  en- 
gaged in  singing  the  same  songs,  all  united  in  prayer,  all 
preached  the  same  things.  .  .  .  The  numbers  converted 
will  be  known  only  in  eternity.  Many  things  transpired 
in  the  meeting  which  were  so  much  like  miracles  that  they 
had  the  same  effect  as  miracles  on  unbelievers.  By  them 
many  were  con\-inced  that  Jesus  was  the  Christ,  and  were 
persuaded  to  submit  to  him.  This  meeting  continued 
six  or  seven  days  and  nights,  and  would  have  continued 
longer,  but  food  for  the  sustenance  of  such  a  multitude 
failed. 

"  To  this  meeting  many  had  come  from  Ohio  and  other 
distant  parts.  These  returned  home  and  diffused  the  same 
s]3irit  in  their  respective  neighborhoods.  Similar  results 
followed.      So  low  had  religion  sunk,  and  such  careless- 


IMMEDIATE   KESUITS. 


17 


ness  had  universally  prevailed,  that  I  have  thought  that 
nothing  common  could  have  arrested  and  held  the  atten- 
tion of  the  people." 

It  would  be  interesting  to  describe  the  singular  manner 
in  which  multitudes  were  physically  affected  during  this 
revival,  but  there  is  not  space  to  do  so. 

What  were  some  of  the  good  results  of  the  revival  of 
religion  which  began  in  1800? 

The  permanent  effects,  from  every  point  of  view,  were 
extensive,  abiding,  and  in  the  highest  degree  salutary. 
The  low  plane  of  morals  previously  occupied  by  the  people 
was  abandoned.  Infidelity  received  a  permanent  check. 
A  distinctly  religious  phase  of  life  was  entered  upon  by 
entire  communities.  In  all  the  churches  formalism  gave 
way  to  spiritual  life  and  fervor. 

The  Rev.  George  A.  Baxter,  D.D.,  who  visited  Ken- 
tucky soon  after  the  revival  above  described,  in  a  letter  to 
the  Rev.  Dr.  Archibald  Alexander  says : 

"  On  my  way  I  was  informed  by  settlers  on  the  road 
that  the  character  of  Kentucky  travelers  was  entirely 
changed,  and  that  they  were  as  remarkable  for  sobriety 
as  they  had  formerly  been  for  dissoluteness  and  immoral- 
ity ;  and,  indeed,  I  found  Kentucky  to  appearances  the 
most  moral  place  I  had  ever  seen.  A  profane  expression 
was  hardly  ever  heard.  A  religious  awe  seemed  to  per- 
vade the  country.  Upon  the  whole,  I  think  the  revival  in 
Kentucky  the  most  extraordinary  that  has  ever  visited  the 
Church  of  Christ,  and,  all  things  considered,  it  was  pecul- 
iarly adapted  to  the  circumstances  of  the  country  into 
which  it  came.  Infidelity  was  triumphant,  and  religion 
was  on  the  point  of  expiring.  Something  extraordinary 
seemed  necessary  to  arrest  the  attention  of  a  giddy  people 
who  were  ready  to  conclude  that  Christianity  was  a  fable 


1 8  THE  DISCIPLES.  [Chap.  ii. 

and  futurity  a  delusion.  This  revival  has  done  it.  It 
has  confounded  infidelity,  and  brought  numbers  beyond 
calculation  under  serious  impressions." 

Similar  testimonies  were  given  by  a  committee  of  the 
General  Assembly  of  the  Presbyterian  Church  appointed 
to  investigate  the  character  of  the  revival. 

The  Rev.  Dr.  Heman  Humphrey,  whose  "  Revixal 
Sketches"  were  quoted  in  the  preceding  chapter,  says: 
"  Looking  back  fifty  years  and  more,  the  great  re\'ival 
of  that  period  strikes  me  in  its  thoroughness,  in  its  depth, 
in  its  freedom  from  animal  and  unhealthy  excitement,  and 
in  its  far-reaching  influence  on  subsequent  revivals,  as  hav- 
ing been  decidedly  in  ad\ance  of  any  that  had  preceded 
it.  It  was  the  opening  of  a  new  revival  epoch,  which  has 
lasted  now  more  than  half  a  century,  with  but  short 
and  partial  interruptions ;  and,  blessed  be  God,  the  end  is 
not  yet.  The  glorious  cause  of  religion  and  philanthropy 
has  advanced  until  it  would  require  space  that  cannot  be 
afforded  in  this  sketch,  so  much  as  to  name  the  Christian 
and  humane  societies  which  have  sprung  up  all  over  the 
land  within  the  last  forty  }-ears.  How  much  we  at  home 
and  the  world  abroad  are  indebted  for  these  organizations, 
so  rich  in  blessing,  to  the  revival  of  1800  it  is  impossible  to 
say,  though  much  every  wa}^  more  than  enough  to  mag- 
nify the  grace  of  God  in  the  instruments  employed,  in  the 
immediate  fruits  of  their  labors,  and  the  subsequent  har- 
vests sprung  from  the  good  seed  which  was  sown  by  the 
men  whom  God  delighted  thus  to  honor.  It  cannot  be 
denied  that  modern  missions  sprang  out  of  these  revivals. 
The  immediate  connection  between  them,  as  cause  and 
effect,  was  remarkably  clear  in  the  organization  of  the  first 
societies  which  have  since  accomplished  so  much,  and  the 
impulse  which  they  gave  to  the  churches  to  extend  the 
blessings  which  they  were  diffusing  by  forming  the  later 


EVANGELIZING  AGENCIES.  1 9 

affiliated  societies  of  like  aims  and  character  is  scarcely 
less  obvious." 

The  great  evangelizing  agencies  with  which  we  are  to- 
day so  familiar  came  as  a  result  of  this  mighty  spiritual 
revolution,  as  Dr.  Humphrey  claims.  Note  the  following 
facts : 

The  American  Board  of  Commissioners  for  Foreign 
Missions  was  organized  in  18 10.  The  American  Bible 
Society  was  organized  in  18 16.  The  New  England  Tract 
Society  was  organized  in  18 14,  and  changed  its  name  in 
1823  to  American  Tract  Society.  The  New  York  Meth- 
odist Tract  Society,  now  the  Tract  Society  of  the  Meth- 
odist Episcopal  Church,  was  organized  in  181 7.  While 
the  American  Baptist  Missionary  Union  did  not  receive 
its  present  name  until  1846,  it  was  established  as  early  as 
1 8 14.  In  1 8 19  the  Missionary  Society  of  the  Methodist 
Episcopal  Church  was  organized.  The  General  Conven- 
tion of  the  Protestant  Episcopal  Church  organized  the 
Protestant  Episcopal  Board  of  Missions  in  1820.  The 
Baptist  Religious  Tract  Society,  now  the  American  Bap- 
tist Publication  Society,  was  organized  in  1824. 

To  this  period  belongs  also  the  introduction  of  the  re- 
form in  the  use  of  intoxicating  liquors. 

In  1802  a  total  abstinence  society  was  organized  in  Sara- 
toga, N.  Y.  It  was  in  the  same  year  that  Lyman  Beecher 
delivered  his  first  temperance  discourse.  Seventeen  years 
later  he  delivered  his  famous  six  sermons  on  temperance. 
In  1812  the  General  Assembly  of  the  Presbyterian  Church 
urged  the  ministers  of  that  denomination  to  preach  on  the 
subject,  warning  their  hearers  not  only  against  actual  in- 
temperance, but  against  all  those  habits  and  indulgences 
which  have  a  tendency  to  produce  intemperance.  The 
same  year  the  General  Association  of  the  Congregational 
churches  in  Connecticut  recommended  entire  abstinence 


20  THE  DISCIPLES.  [Chap.  ii. 

from  the  use  of  distilled  liquors  as  beverages.  The  Massa- 
chusetts Society  for  the  Suppression  of  Intemperance  was 
formed  in  1813.  In  18 10  the  father  of  ex- United  States 
Senator  William  M.  Evarts,  of  New  York,  directed  public 
attention  to  the  great  evils  of  intemperance  by  printed 
arguments.  In  181 1  the  Rev.  Nathaniel  S.  Prime,  father 
of  the  late  Irenaeus  Prime,  D.D.,  of  the  "New  York  Ob- 
server," delivered  a  pungent  discourse  against  intemper- 
ance before  the  Presbytery  of  Long  Island.  It  is  clear 
from  almost  countless  facts  that  the  consciences  of  Chris- 
tian men  were  aroused  to  see  clearly  and  to  feel  keenly 
the  evils  of  the  drinking  customs  of  the  people. 

The  national  conscience  also  began  to  be  quickened  to 
the  enormous  evils  of  human  slavery.  The  antislavery 
crusade  was  a  religious  enterprise.  The  moral  sense  of 
the  people,  having  been  aroused,  was  offended  by  the 
presence  of  human  slavery.  B.  W.  Stone,  whose  connec- 
tion with  the  great  revival  in  Kentucky  has  been  men- 
tioned, emancipated  his  slaves.  When  William  Lloyd 
Garrison  was  moved  to  begin  his  life-work  in  behalf  of 
freedom,  he  was  a  devout  worshiper  in  Lyman  Beecher's 
church  in  Boston.  During  the  exciting  days  in  the  ex- 
perience of  Wendell  Phillips,  he  met  a  company  of 
believers  in  a  private  house  in  Boston,  where  on  every 
Lord's  day  they  read  the  Scriptures,  sang  and  prayed, 
uttered  words  of  exhortation,  and  partook  of  the  Lord's 
Supper.  Mr.  Phillips  testifies  that  the  strength  gained  in 
these  meetings  gave  him  ability  to  go  on  with  his  work. 
The  antislavery  crusade,  in  the  beginning,  was  inspired 
by  the  spirit  of  Christ. 

The  increase  in  the  membership  of  the  churches  was 
large. 

From  the  year  1800  to  1803  the  communicants  of  the 
Methodist    Episcopal    Church    increased    from    64,870   to 


IN CJ^ EASE  IN  CHURCH  MEMBERSHIP.  21 

104,070.  This,  however,  was  only  the  period  of  begin- 
ning. From  1800  to  1830  the  increase  in  the  membership 
of  the  Presbyterian  Church  was  from  40,000  to  173,229, 
or  more  than  fourfold.  The  number  of  communicants  in 
the  Congregational  churches  increased  during  the  same 
period  from  75,000  to  140,000,  or  almost  twofold.  The 
membership  of  the  Baptist  churches  grew  during  "these 
thirty  years  from  100,000  to  313,138,  or  a  little  more  than 
threefold.  At  the  same  time  the  membership  of  the  Meth- 
odist Episcopal  Church  increased  more  than  sevenfold,  or 
from  64,000  to  476,153. 

It  will  be  seen  from  this  condensed  statement  of  visible 
and  known  results  that  the  revival  of  1800  was  no  local 
nor  temporary  excitement.  The  entire  country  was  al- 
most simultaneously  wrought  upon  by  a  mighty  spiritual 
force,  reforming,  regenerating,  and  lifting  such  multitudes 
into  a  life  of  faith  as  to  change  the  moral  and  religious 
character  of  the  American  people. 


CHAPTER    III. 

CONTENTION    AND    DIVISION. 

Let  us  return  to  Kentucky  and  see  the  progress  of  the 
work  in  that  particular  region. 

As  might  have  been  predicted  without  a  special  inspira- 
tion of  the  Holy  Spirit,  this  new  and  profound  interest  in 
spiritual  things  encountered  bitter  opposition  from  the  un- 
believing, the  profane,  the  immoral. 

The  work,  as  we  have  seen,  was  good.  By  it  men  were 
made  better.  It  would,  therefore,  have  been  surpassingly 
strange  had  Satan  permitted  it  to  proceed  without  hin- 
drance. But  opposition  was  met  from  characters  alto- 
gether unlike  those  here  named. 

The  general  character  of  the  preaching  in  the  revival  in 
Tennessee  and  Kentucky  has  been  shown  by  a  quotation 
from  the  Rev.  E.  B.  Crisman,  D.D.,  author  of  "  Origin 
and  Doctrines  of  the  Cumberland  Presbyterian  Church." 
A  quotation  from  the  "Autobiography  of  B.  W.  Stone" 
is  here  given : 

"  The  distinguishing  doctrine  preached  by  us  was  that 
God  loved  the  world — the  whole  world — and  sent  his  Son 
to  save  men,  on  condition  that  they  would  believe  in  him ; 
that  the  gospel  was  the  means  of  salvation ;  that  this 
means  would  never  be  effectual  to  this  end  until  believed 
and  obeyed ;  that  God  required  us  to  believe  in  his  Son, 
and  had  given  sufficient  evidence  in  his  Word  to  produce 
faith,  if  attended  to  by  us ;  that  sinners  are  capable  of 
understanding  and  believing  this  testimony,  and  of  acting 


DOCTRINAL    CONTROVERSY.  23 

upon  it  by  coming  to  the  Saviour  and  obeying  him ;  that 
from  him  may  be  obtained  salvation  and  the  Holy  Spirit. 
We  urged  upon  sinners  to  believe  now  and  receive  salva- 
tion ;  that  in  vain  they  looked  for  the  Spirit  to  be  given 
them  while  they  remained  in  unbehef ;  that  they  must  be- 
lieve before  the  Spirit  or  salvation  would  be  given ;  that 
God  was  as  willing  to  save  them  now  as  he  ever  was  or 
ever  would  be  ;  that  no  previous  qualification  was  required, 
or  necessary,  in  order  to  believe  in  Jesus  and  come  to  him  ; 
that  if  they  were  sinners  this  was  their  divine  warrant  to 
believe  in  him  and  to  come  to  him  for  salvation  ;  that  Jesus 
died  for  all,  and  that  all  things  were  now  ready.  When 
we  began  first  to  preach  these  things  the  people  appeared 
as  just  awakening  from  a  sleep  of  ages.  They  seemed  to 
see  for  the  first  time  that  they  were  responsible  beings, 
and  that  a  refusal  to  use  the  means  appointed  was  a 
damning  sin." 

Such  preaching  at  the  present  time  would  not  excite 
opposition  in  any  evangelical  church. 

Good  men,  however,  in  Kentucky  and  other  places, 
then  thought  that  such  sermons  were  calculated  to  seri- 
ously injure  the  church.  They  loved  the  church,  and  the 
truth  as  they  understood  it.  Loyalty  to  Christ's  holy 
church  and  fidelity  to  the  gospel,  as  they  saw  it,  required 
them  to  enter  an  earnest  protest  against  the  course  of 
the  revival  preachers  in  their  treatment  of  some  doctrines 
usually  regarded  as  orthodox. 

There  were  five  ministers  in  the  Presbyterian  Church, 
living  in  Ohio  and  Kentucky,  who  were  active  in  the  pro- 
motion of  what  they  believed  to  be  the  work  of  God  in 
the  great  meeting  held  at  Cane  Ridge  in  August,  1801. 
Their  names  were  Richard  McNemar,  John  Thompson, 
John  Dunlavy,  Robert  Marshall,  and  Barton  Warren  Stone. 
IVIcNemar,  Thompson,  and  Dunlavy  lived  in  Ohio;    Mar- 


24  THE  DISCIPLES.  [Chap.  in. 

shall  and  Stone,  in  Kentucky.  David  Purviance,  whose 
name  will  appear  further  on  in  this  history,  was  a  candidate 
for  the  ministry,  and  was  in  sympathy  with  the  then  new 
theology  and  the  new  theologians. 

Charges  were  preferred  against  McNemar  in  the  Pres- 
bytery, and  he  was  cited  for  trial.  He  was  condemned  for 
preaching  doctrines  contrary  to  the  Confession  of  Faith. 
The  case  came  before  the  Synod.  Marshall,  Dunlavy, 
Stone,  and  Thompson  understood  that  McNemar's  was  a 
test  case,  and  that  if  he  were  condemned  for  heresy  they 
also  were  under  a  ban.  When  it  was  seen  that  the  deci- 
sion would  be  against  them,  and  before  the  judgment  of 
the  court  was  announced,  the  five  accused  brethren  with- 
drew to  a  garden,  where,  in  prayer,  they  sought  divine 
direction.  Having  prayed,  they  drew  up  a  protest  against 
the  proceedings  of  the  Synod  in  McNemar's  case,  a  declara- 
tion of  independence,  and  a  withdrawal  from  the  jurisdic- 
tion of  this  tribunal,  but  not  from  the  Presbyterian  Church. 

The  public  reading  of  this  document  created  a  sensation. 
A  committee  was  at  once  appointed  to  confer  with  the 
protesting  brethren,  and  induce  them,  if  possible,  to  recon- 
sider their  decision.  This  committee  was  prompt  and  faith- 
ful in  the  discharge  of  its  duty,  but  was  compelled  to  report 
to  the  Synod  that  the  accused  brethren  remained  firm.  An 
aged  gentleman  named  Rice — David  Rice — familiarly  and 
lovingly  known  as  "  Father  Rice,"  was  the  most  important 
member  of  this  committee.  He  maintained,  in  his  inter- 
views with  the  young  brethren,  that  every  departure  from 
Calvinism  was  a  step  toward  atheism!  The  steps  named 
by  him  were:  from  Calvinism  to  Arminianism,  from  Ar- 
minianism  to  Pelagianism,  from  Pelagianism  to  deism,  from 
deism  to  atheism ! 

Since  the  effort  of  the  committee  to  reclaim  the  erring 
brethren   was   unsuccessful,  they  were,  according  to   the 


ORGANIZATION  OF  THE  SPRINGFIELD  PRESBYTERY.    25 

forms  of  law  recognized  in  the  Presbyterian  denomination, 
adjudged  guilty  of  departing  from  the  standards  in  their 
public  teaching,  and  were  therefore  suspended  from  the 
ministry. 

A  result  of  the  position  of  these  brethren  and  the  action 
of  Synod  was  contention  in  the  churches  and  division. 

The  decision  of  the  Synod  still  more  turned  the  minds  of 
Messrs.  Marshall,  Dunlavy,  McNemar,  Stone,  and  Thomp- 
son against  all  human  authoritative  creeds.  They  blamed 
their  creed  for  the  strife  in  their  beloved  church,  and  for 
the  consequent  division,  but  not  yet  had  the  suspended 
ministers  a  serious  thought  of  leaving  the  fellowship  of  the 
Presbyterian  denomination. 

Immediately,  therefore,  after  their  withdrawal  from  Syn- 
od, they  organized  the  Springfield  Presbytery.  A  letter 
was  addressed  by  the  excommunicated  ministers  to  their 
congregations,  in  v/hich  they  informed  them  of  what  had 
transpired — the  prayers  in  the  garden,  the  protest,  the 
declaration  of  independence,  the  withdrawal,  the  excom 
munication — promising  soon  to  give  a  full  account  of  their 
conception  of  the  gospel,  and  reasons  for  their  conduct. 
This  promise  was  in  due  time  redeemed.  Their  objections 
to  the  Confession  of  Faith  were  given  at  length.  They 
assailed  all  authoritative  creeds  formed  by  fallible  men. 
They  declared  their  abandonment  of  all  such  creeds  as 
tests  of  Christian  fellowship.  They  affirmed  their  devotion 
to  the  Bible  alone  as  containing  a  sufficient,  and  the  only 
infallible,  standard  of  faith  and  rule  of  life.  They  main- 
tained that  it  alone  was  "  profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness,"  and 
that  by  the  Bible  and  the  Bible  alone  "  the  man  of  God 
may  be  perfect,  and  thoroughly  furnished  unto  all  good 
works."  This  volume  bore  the  title,  "The  Apology  of 
Springfield   Presbytery." 


26  THE  DISCIPLES.  [Chap.  hi. 

The  conduct  of  the  deposed  brethren  was  not  such  as 
to  cahn  the  troubled  waters.  Pamphlets  were  published 
against  them ;  pulpits  engaged  in  the  controversy ;  almost 
of  necessity  there  was  more  or  less  of  misunderstanding, 
misrepresentation,  and  consequent  injustice  and  ill-feeling. 
To  claim  that  the  suspended  ministers  and  their  adherents 
were  in  no  respect  to  blame  would  be  to  claim  for  them 
more  wisdom  and  forbearance  and  self-control  than  be- 
longs to  our  frail  human  nature.  By  the  zeal  of  friends 
and  enemies  alike  the  views  of  the  condemned  ministers 
spread  rapidly. 

Under  the  name  of  the  "  Springfield  Presbytery  "  the 
five  men  mentioned  above  went  forward  preaching  and 
organizing  churches.  During  this  time  also  David  Pur- 
viance,  spoken  of  already  as  a  candidate  for  the  ministry, 
united  with  this  Presbytery.  After  about  a  year  they  saw, 
or  thought  they  saw,  that  the  name  and  organization  of 
the  "  Springfield  Presbytery  "  was  not  in  harmony  with 
their  publicly  expressed  devotion  to  the  Bible  alone  as  a 
sufficient  standard  of  faith  and  guide  of  life.  The  thought 
came  into  their  minds  that  the  name  "  Christian  "  was 
given  to  the  disciples  of  Christ  by  divine  authority.  Con- 
verts to  the  new  views  were  rapidly  made.  Churches  were 
organized,  and  preachers  multiplied.  But  the  consciences 
of  these  good  men  could  not  long  remain  in  such  a  state 
of  tension.  Their  words  and  deeds  alike  must  harmonize 
with  their  convictions  of  truth  and  duty. 

Consequently,  at  the  next  annual  meeting  of  the  newly 
organized  Presbytery,  held  in  the  month  of  June,  in  the 
year  1804,  it  was  determined  by  the  organizers  and  other 
members  to  bring  the  existence  of  the  body  to  an  end. 
This  they  did  with  entire  unanimity  by  the  adoption  of  a 
singular  paper  entitled  "  The  Last  Will  and  Testament  of 
the  Springfield  Presbytery." 


THE   LAST   WILL   AND    TESTAMENT.  27 

This  document,  drawn  in  the  form  of  a  will,  and  signed 
by  the  deposed  ministers,  was  followed  by  a  statement 
called 

"THE    witnesses'    ADDRESS. 

"We,  the  above-named  witnesses  of  'The  Last  Will 
and  Testament  of  the  Springfield  Presbytery,'  knowing 
that  there  will  be  many  conjectures  respecting  the  causes 
which  have  occasioned  the  dissolution  of  that  body,  think 
proper  to  testify  that  from  its  first  existence  it  was  knit 
together  in  love,  lived  in  peace  and  concord,  and  died  a 
voluntary  and  happy  death. 

"  Their  reasons  for  dissolving  that  body  were  the  fol- 
lowing :  With  deep  concern  they  viewed  the  divisions  and 
party  spirit  among  professed  Christians,  principally  owing 
to  the  adoption  of  human  creeds  and  forms. of  government. 
While  they  were  united  under  the  name  of  a  Presbytery 
they  endeavored  to  cultivate  a  spirit  of  love  and  unity  with 
all  Christians ;  but  found  it  extremely  difficult  to  suppress 
the  idea  that  they  themselves  were  a  party  separate  from 
others.  This  difficulty  increased  in  proportion  to  their 
success  in  the  ministry.  Jealousies  were  excited  in  the 
minds  of  other  denominations,  and  a  temptation  was  laid 
before  those  who  were  connected  with  the  various  parties 
to  view  them  in  the  same  light.  At  their  last  meeting 
they  undertook  to  prepare  for  the  press  a  piece  entitled 
'  Observations  on  Church  Government,'  in  which  the  world 
will  see  the  beautiful  simplicity  of  the  Christian  church 
government  stripped  of  all  human  inventions  and  lordly 
traditions. 

"  As  the)^  proceeded  in  the  investigation  of  that  subject, 
they  soon  found  that  there  was  neither  precept  nor  exam- 
ple in  the  New  Testament  for  such  confederacies  as  modern 
church  sessions,  presbyteries,  synods,  general  assemblies. 


28  THE   DISCIPLES.  [Ciiap.  ill. 

etc.  Hence  they  concluded  that  while  they  continued  in 
the  connection  in  which  they  then  stood  they  were  off  the 
foundation  of  the  apostles  and  prophets,  of  which  Christ 
himself  is  the  chief  corner-stone.  However  just,  there- 
fore, their  views  of  church  government  might  have  been, 
they  would  have  gone  out  under  the  name  and  sanction 
of  a  self-constituted  body.  Therefore,  from  a  principle  of 
love  to  Christians  of  every  name,  the  precious  cause  of 
Jesus,  and  dying  sinners  who  are  kept  from  the  Lord  by 
the  existence  of  sects  and  parties  in  the  church,  they  have 
consented  to  retire  from  the  din  and  fury  of  conflicting 
parties — sink  out  of  the  view  of  fleshly  minds,  and  die  the 
death.  They  believe  their  death  will  be  a  great  gain  to 
the  world.  But  though  dead,  as  above,  and  stripped  of 
their  mortal  frame,  which  only  served  to  keep  them  too 
near  the  confines  of  Egyptian  bondage,  they  yet  live  and 
speak  in  the  land  of  gospel  liberty ;  they  blow  the  trum- 
pet of  jubilee,  and  willingly  devote  themselves  to  the  help 
of  the  Lord  against  the  mighty.  They  will  aid  the  breth- 
ren by  their  counsel  when  required,  assist  in  ordaining 
elders  or  pastors,  seek  the  divine  blessing,  unite  with  all 
Christians,  commune  together,  and  strengthen  each  other's 
hands  in  the  work  of  the  Lord. 

"  We  design,  by  the  grace  of  God,  to  continue  in  the 
exercise  of  those  functions  which  belong  to  us  as  ministers 
of  the  gospel,  confidently  trusting  in  the  Lord  that  he  will 
be  with  us.  We  candidly  acknowledge  that  in  -some  things 
we  may  err  through  human  infirmity ;  but  he  will  correct 
our  wanderings,  and  preserve  his  church.  Let  all  Chris- 
tians join  with  us  in  crying  to  God  day  and  night  to  re- 
move the  obstacles  which  stand  in  the  way  of  his  work, 
and  give  him  no  rest  till  he  make  Jerusalem  a  praise  in  the 
earth.  We  heartily  unite  with  our  Christian  brethren  of 
every  name  in  thanksgiving  to  God  for  the  display  of  his 


SIMILAR   MOVEMENTS.  29 

goodness  in  the  glorious  work  he  is  carrying  on  in  our 
western  country,  which  we  hope  will  terminate  in  the  uni- 
versal spread  of  the  gospel  and  the  unity  of  the  church." 

The  Rev.  John  Allen  Gano,  one  of  the  earliest  disciples 
of  B.  W.  Stone,  and  a  lifelong  personal  friend,  in  a  memo- 
rial discourse  on  the  occasion  of  Mr.  Stone's  death,  deliv- 
ered in  the  Cane  Ridge  Meeting-house,  June  22,  1845, 
said : 

"  The  first  churches  planted  and  organized  since  the 
grand  apostasy,  with  the  Bible  as  the  only  creed,  or  church 
book,  and  the  name  '  Christian '  as  the  only  family  name, 
were  organized  in  Kentucky  in  the  year  1804.  Of  these 
Cane  Ridge  was  the  first." 

It  was  at  this  place  that,  on  the  twenty- eighth  day  of 
June,  1804,  "  The  Last  Will  and  Testament  of  the  Spring- 
field Presbytery,"  as  we  have  seen,  was  drawn  up  and 
signed  by  Marshah,  Dunlavy,  McNemar,  Stone,  Thomp- 
son, and  Purviance,  in  which  they  declared  to  the  church 
and  the  world  that  they  were  determined  to  take  from 
that  day  forward  the  Bible  as  containing  the  standard  of 
faith  and  rule  of  life  to  the  exclusio.n  of  all  human  author- 
itative creeds,  and  the  name  "  Christian,"  which  they  be- 
lieved to  have  been  given  to  the  disciples  of  Christ  by  divine 
authority,  to  the  exclusion  of  all  sectarian  and  denomina- 
tional designations.  They  sought  peace  with  men,  and 
union  with  all  who  believe  in  Jesus. 

Other  similar  movements — similar  in  aim  and  method — 
arose  at  about  the  same  time  in  remote  parts  of  the  United 
States. 

The  Rev.  James  O'Kelley  was  a  member  of  the  General 
Conference  of  the  Methodist  Episcopal  Church  in  1792. 
He  made  an  inefTectual  effort  to  secure  a  modification  of 
the  power  of  the  bishops  in  the  appointment  of  preachers. 
The  next  morning  after  his  failure  he  and  a  number  who 


30  THE  DISCIPLES.  [Chai-.  hi. 

were  in  sympathy  with  him  addressed  a  letter  to  the  con- 
ference announcing  their  withdrawal  from  that  body.  An 
effort  was  made  to  bring  about  a  reconciliation,  but  in  vain. 
The  separation  was  final  and  irrevocable.  This  event  is 
known  in  the  history  of  the  Methodist  Church  as  "  the 
O'Kelley  Secession."  The  seceders  at  first  took  the  name 
of  "Republican  Methodists";  but  later  this  name  was 
repudiated,  and  the  name  "  Christian  "  was  taken  as  a  suf- 
ficient designation.  At  the  same  time  it  was  declared 
that  no  other  headship  than  that  of  the  Christ  v/ould  be 
recognized,  and  that  no  other  book  of  authority  than  the 
Bible  would  be  received. 

Abner  Jones  was  a  member  of  the  Regular  Baptist 
Church  in  Hartland,  Vt.  "  He  had  a  peculiar  travail  of 
mind  in  regard  to  sectarian  names  and  human  creeds." 
In  the  year  i8oo  he  gathered  a  church  of  twenty-five 
members  in  the  town  of  Lyndon  in  the  State  of  Vermont. 
In  1802  a  church  was  organized  in  Bradford,  same  State, 
on  the  Bible  alone,  and  in  1803  another  came  into  exist- 
ence in  Piermont,  N.  H.  Through  the  influence  of  the 
Rev.  Ehas  Smith,  a  Baptist  pastor  in  Portsmouth,  N.  H., 
his  church  adopted  the  views  of  Mr.  Jones  on  the  subject 
of  creeds  and  denominational  names.  Several  other  min- 
isters among  the  Regular  Baptists,  and  also  from  the  Free 
Baptists,  soon  rallied  to  this  standard,  and  labored  with 
great  zeal  and  success,  securing  an  acceptance  of  their 
views  through  many  parts  of  New  England  and  in  the 
States  of  New  York,  New  Jersey,  and  Pennsylvania. 

Thus  it  will  be  seen  that  in  distant  parts  of  the  country 
there  were  movements  of  similar  aim,  spirit,  and  methods 
to  that  inauguiated  in  Kentucky  by  the  dissolution  of  the 
"  Springfield  Presbytery."  Their  authors  in  their  inception 
were  unknown  to  one  another.  After  a  few  years  they 
obtained  some  knowledge  of  each  other,  and  were  surprised 


SUCCESS   OF  STONE'S    IVOR  A'.  3  I 

and  pleased  to  find  that  they  had  embraced  and  were  advo- 
cating essentially  the  same  principles.  The  result  was  a 
union  on  the  agreement  "  that  the  name  '  Christian  '  is  the 
only  name  of  distinction  which  we  take,  and  by  which  we 
as  a  denomination  desire  to  be  known,  and  the  Bible  is  our 
only  rule  of  faith  and  practice." 

This  movement  proved  to  be  so  popular  that  in  1844 
there  were  said  to  be  1500  preachers,  as  many  churches, 
and  325,000  communicants.  About  this  time,  however, 
their  numbers  were  much  reduced  by  the  prevalence  of 
Mr.  Miller's  views  of  the  second  coming  of  Christ,  and  the 
millennial  reign. 

Let  us  now  return  to  Kentucky,  and  note  particularly 
the  progress  of  the  work  inaugurated  by  the  members  of 
the  late  "  Springfield  Presbytery." 

There  were  stormy  seas  ahead.  Their  plan  of  peace  was 
rather  a  tocsin  of  war.  A  resolution  of  those  in  authority 
in  the  Presbyterian  denomination  forbade  the  people  of 
that  communion  to  associate  with  the  heretics  in  worship, 
on  pain  of  censure,  and,  in  certain  cases,  of  exclusion  from 
their  fellowship. 

But  what  became  of  the  men  whose  names  are  attached 
to  "  The  Last  Will  and  Testament  of  the  Springfield  Pres- 
bytery "  as  witnesses? 

Marshall  became  so  fully  convinced  of  the  correctness 
of  the  Baptist  teaching  on  the  subject  of  baptism  that  he 
gave  up  the  practice  of  infant  baptism,  and  it  was  thought 
by  his  friends  that  he  would  unite  with  the  Baptist  denomi- 
nation. Mr.  Stone  wrote  a  letter  to  him  on  the  subject  of 
baptism  in  which  he  endeavored  to  convince  him  of  the 
error  into  which  he  had  fallen.  Marshall  replied  with  such 
force  that  Stone's  mind  was  unsettled  to  such  a  degree  that 
he  gave  up  the  baptism  of  infants,  and  began  to  immerse 
believers  who  desired  to  be  baptized  in  that  way.      After 


^2  THE  DISCIPLES.  [Chap.  hi. 

a  season  Marshall  returned  to  the  Presbyterians.  He  was 
required  by  his  Presbytery  to  visit  the  churches  where  he 
had  preached  his  errors,  renounce  publicly  the  false  doc- 
trines, and  proclaim  to  the  people  pure  doctrine  as  set 
forth  in  the  Westminster  Standards.      And  this  he  did. 

McNemar  and  Dunlavy  joined  the  Shakers.  Dunlavy 
lived  long  enough  to  see  and  lament  his  folly,  and  McNe- 
mar was  expelled  from  the  society.  It  is  said  that  he  too 
was  convinced  of  his  error. 

Stone  and  Purviance  remained  true  to  the  cause  of  union 
on  the  Bible.     Thompson  returned  to  the  Presbyterians. 

Having  mentioned  the  letters  which  passed  between 
Messrs.  Marshall  and  Stone  on  the  subject  of  baptism,  it 
may  be  well  at  this  point  to  set  forth  the  manner  in  which 
immersion  gained  acceptance  and  became  the  practice  of 
those  who  had  agreed  to  be  guided  in  their  Christian  life 
by  no  other  book  than  the  Bible.  The  following  is  Mr. 
Stone's  account  of  the  matter: 

"  The  brethren,  elders,  and  deacons  came  together  on 
the  subject;  for  we  had  agreed  previously  with  one  an- 
other to  act  in  concert,  and  not  to-  adventure  on  anything 
new  without  advice  from  one  another.  At  this  meeting 
we  took  up  the  matter  in  a  brotherly  spirit,  and  concluded 
that  every  brother  and  sister  should  act  freely  and  accord- 
ing to  their  conviction  of  right,  and  that  we  should  culti- 
vate the  long- neglected  grace  of  forbearance  toward  one 
another ;  they  who  should  be  immersed  should  not  despise 
those  who  were  not,  and  vice  versa.  Now  the  question 
arose,  Who  will  baptize  us?  The  Baptists  would  not 
except  we  united  with  them ;  and  there  were  no  elders 
among  us  who  had  been  immersed.  It  was  finally  con- 
cluded among  us  that  if  we  were  authorized  to  preach  we 
were  also  authorized  to  baptize.  The  work  then  com- 
menced :    the  preachers  baptized  one  another,  and  crowds 


IMMERSION  INTRODUCED.  33 

came  and  were  baptized.  My  congregations  very  gener- 
ally submitted  to  it,  and  it  soon  obtained  generally ;  and 
yet  the  pulpit  was  silent  on  the  subject." 

In  tracing  the  origin,  aim,  and  progress  of  the  Disciples, 
we  must  now  cross  the  Atlantic  and  study  the  genesis 
and  nature  of  an  influence  destined  in  time  to  affect  very 
powerfully  this  movement  in  the  United  States  in  behalf 
of  peace  and  unity  among  Christians,  by  a  return  in  belief 
and  in  practice  to  the  religion  of  Jesus  as  described  in  the 
New  Testament. 


CHAPTER    IV. 

PREPARATORY    EVENTS   IN    EUROPE. 

Thomas  Campbell  was  born  February  i,  1763,  in 
County  Down,  Ireland.  His  father,  Archibald  Campbell, 
was  in  early  life  a  Roman  Catholic,  but  this  representation 
of  the  Christian  religion  he  rejected  as  being  out  of  har- 
mony with  the  teaching  of  the  Bible.  He  became  a  mem- 
ber of  the  Episcopal  Church.  His  grandfather  Campbell, 
whose  name  also  was  Thomas,  was  a  member  of  the  Roman 
Catholic  Church.  The  formality  of  the  worship  in  the 
Church  of  England,  of  which  his  father  was  a  member, 
and  the  apparent  want  of  piety  in  that  church,  led  Thomas 
Campbell  to  the  fellowship  of  the  Covenanter  and  seceded 
branches  of  the  Presbyterian  Church.  He  became  a  man 
of  marked  piety.  The  consecration  of  Thomas  Campbell 
to  the  service  of  God  is  thus  described  by  Dr.  Robert  Rich- 
ardson in  the  first  volume  of  his  "  Memoirs  of  Alexander 
Campbell  "  : 

"  In  his  early  youth  he  became  the  subject  of  deep  relig- 
ious impressions,  and  acquired  a  most  sincere  and  earnest 
love  for  the  Scriptures.  The  cold  formality  of  the  Epis- 
copal ritual  and  the  apparent  want  of  vital-  piety  in  the 
church  to  which  his  father  belonged  led  him  to  prefer  the 
society  of  the  more  rigid  and  dex'Otional  Covenanters  and 
Seceders,  and  to  attend  their  religious  meetings.  As  he 
advanced  in  years  his  religious  impressions  deepened.  He 
began  to  experience  great  concern  for  his  salvation,  and 
the  various  doubts  and  misgivings  usually  presenting  them- 
34 


CONVERSION  OF   THOMAS   CAMPBELL.  35 

selves  when  the  sense  of  sin  is  deep  and  the  conscience 
tender  pressed  very  heavily  upon  his  mind.  For  a  long 
time  his  distress  seemed  to  continually  increase.  By  ear- 
nest and  diligent  prayer,  and  the  constant  use  of  all  the 
means  prescribed  by  sympathizing  and  pious  friends,  he 
sought,  apparently  in  vain,  for  those  assurances  of  accept- 
ance and  those  tokens  of  forgiveness  which  were  regarded 
as  necessary  accompaniments  of  a  true  faith,  and  evidence 
of  '  effectual  calling.'  While  in  this  state,  and  when  his 
mental  distress  had  reached  its  highest  point,  he  was  one 
day  walking  alone  in  the  fields,  when,  in  the  midst  of  his 
prayerful  anxieties  and  longings,  he  felt  a  divine  peace 
suddenly  diffuse  itself  throughout  his  soul,  and  the  love  of 
God  scented  to  be  shed  abroad  in  his  heart  as  he  had  never 
before  realized  it.  His  doubts,  anxieties,  and  fears  were 
at  once  dissipated  as  if  by  enchantment.  He  was  enabled 
to  see  and  to  trust  in  the  merits  of  a  crucified  Christ,  and 
to  enjoy  a  divine  sense  of  reconciliation  that  filled  him  with 
rapture  and  seemed  to  determine  his  destiny  forever.  From 
this  moment  he  recognized  himself  as  consecrated  to  God, 
and  thought  only  how  he  might  best  appropriate  his  time 
and  his  abilities  to  his  service." 

All  men  are  to  a  considerable  extent  creatures  of  cir- 
cumstances. The  influences  about  us  in  earh'  life  contrib- 
ute in  no  small  degree  to  the  formation  of  the  characters 
that  belong  to  us  in  the  high  noon  and  evening  of  life.  It 
is  important,  therefore,  in  any  attempt  to  understand  the 
Campbells,  Thomas  and  Alexander,  father  and  son,  who 
were  destined  to  so  greatly  affect  religious  society  in. the 
New  World,  especially  the  movement  in  behalf  of  Chris- 
tian union,  whose  genesis  has  been  given  on  the  fore- 
going pages,  to  look  briefly  at  the  condition  of  men  as 
regards  the  subject  of  religion  in  the  portions  of  the  world 
in  which  their  characters,  during  the  pliant  period  of  their 


36  THE  DISCIPLES.  [Chap,  iv 

lives,  received,  we  may  assume,  the  most  permanent  im- 
pressions. 

Thomas  Campbell  was  born,  as  has  been  said,  in  the 
year  i  763  ;  Alexander,  his  son,  was  born  also  in  Ireland, 
September  12,  1788. 

In  1729  four  young  men,  students  at  Oxford,  began  to 
spend  some  evenings  together,  reading  chiefly  the  New 
Testament  in  Greek.  The  band  increased  so  that  in  1735 
the  number  of  names  together  was  fourteen.  All  the 
members  of  this  society  were  staunch  churchmen.  They 
scrupulously  observed  all  the  sacred  days  and  appointed 
fasts  of  the  church.  They  partook  of  the  Lord's  Supper 
every  first  day  of  the  week.  They  spent  on  themselves 
only  so  much  money  as  was  needful  for  their  subsistence. 
They  exercised  the  most  severe  self-denial.  They  gave 
in  charity  as  much  as  they  could  spare.  They  visited 
the  sick  and  the  poor  in  their  homes,  and  prisoners  in 
their  places  of  confinement.  They  paid  for  the  education 
of  some  poor  children,  and  educated  others  themselves. 
The  consecrated  young  men  thus  united  and  working  to- 
gether were  called,  in  derision,  "The  Holy  Club,"  "Bible 
Bigots,"  "  Bible  Moths,"  "  Sacramentarians,"  "  Superero- 
gation Men,"  and  "  Methodists."  In  the  writings  and  ser- 
mons of  John  Wesley  from  this  early  and  small  beginn'ng 
to  the  close  of  his  incomparably  busy  and  useful  life,  he 
refers  again  and  again  to  what  he  calls  the  primitive 
church.  The  idea  of  restoring  primitive  Christianity  in 
faith  and  life  dominated  him  from  the  year  1729  until 
he  terminated  his  earthly  career  and  entered  into  glory  in 
1 79 1.  This  was  the  charm  which  the  Mora\-ians  possessed 
for  him.  He  thought  their  faith  and  manner  of  life  were 
more  like  the  belief  and  conduct  of  primitive  Christians 
than  anything  he  had  seen  elsewhere. 

John  Wesley's  work,  as  an  itinerant,  began  in  1738,  and 


JOHN   WESLEY'S    WORK.  37 

continued  more  than  fifty  years.  The  mere  figures  which 
represent  his  labors  are  ahnost  enough  to  take  one's  breath 
away.  For  a  man  to  commence  at  the  age  of  thirty-six, 
and  to  travel  225,000  miles  in  the  slow  manner  of  the 
eighteenth  century,  preaching  more  than  40,000  sermons, 
some  of  them  to  congregations  of  20,000  people,  is  an  ex- 
perience in  the  Christian  ministry  which  probably  stands 
without  a  parallel  in  the  annals  of  the  Church  of  Christ. 

What  was  the  immediate  visible  result?  No  pen  can 
place  on  paper  a  complete  answer  to  this  question.  It  is 
easy  enough  to  say  that  Mr.  Wesley  left  a  well-trained 
itinerant  ministry  550  strong,  a  local  ministry  of  thou- 
sands of  hardly  less  efYective  workmen,  and  more  than 
140,000  members  of  his  societies — for  it  must  ever  be 
borne  in  mind  that  to  the  very  last  he  adhered  to  the  idea 
that  his  organizations  did  not  constitute  churches,  nor  in 
the  aggregate  the  church,  but  that  they  were  simply  soci- 
eties in  the  church,  the  Church  of  England.  The  people 
of  England,  Ireland,  and  Scotland  were  profoundly  moved 
by  the  ministry  of  John  Wesley  and  his  co-workers. 

Mr.  Wesley  first  visited  Ireland  in  1 747,  and  he  crossed 
the  Irish  Channel  forty-two  times.  At  Dublin  there  were 
more  Methodists  than  in  any  other  place  except  London. 
Some  of  his  most  efficient  helpers  came  from  Ireland.  He 
loved  the  Irish,  and  the  Irish  were  fond  of  him.  His  fare- 
well to  Ireland,  when  he  was  long  past  eighty  years  of  age, 
was  quite  an  ovation. 

At  this  time  Thomas  Campbell  was  a  young  man — a 
young  man  of  ardent  piety.  This  mighty  movement  was 
gathering  force  and  momentum  before  his  eyes.  Was  he 
ignorant  of  it  ?  Was  he  uninfluenced  by  it  ?  Had  it  noth- 
ing to  do  with  making  him  the  man  that  he  became  in 
later  years  ? 

The  condition  of  Mr.  Campbell's  own  denomination  in 


38  THE  DISCIPLES.  [Chap.  iv. 

Scotland  and  Ireland  must  also  be  taken  into  account.  He 
was  a  member  of  the  Seceder  branch  of  the  Presbyterian 
Church.  This  denomination  was  the  first  great  schism  in 
the  Church  of  Scotland — the  schism  of  1733.  There  were 
Presbyterians  not  a  few  in  the  north  of  Ireland  who  were 
affected  more  or  less  by  the  condition  of  the  church  in 
Scotland.  Ministerial  aid  was  sent  in  1742  by  the  Scotch 
Seceders  to  those  of  the  Presbyterian  faith  in  Ireland 
who  sympathized  with  them.  Five  years- later  the  Seceder 
Church  "  divided  into  two  parties  upon  the  question  whether 
certain  oaths  required  by  the  burgesses  of  towns,  binding 
them  to  support  '  the  religion  presently  professed  within  the 
realm,'  did  not  sanction  the  very  abuses  in  the  National 
Church  against  which  the  Seceders  had  constantly  pro- 
tested. Both  divisions  of  the  Synod  claimed  to  be  the 
true  church.  Those  who  considered  the  oath  unlawful 
came  to  be  called  Anti-Burghers,  the  other  party  being 
termed  Burghers.  This  division  spread  at  once  through 
the  churches  in  Scotland  and  Ireland,  and  the  controversy 
was  maintained  with  considerable  bitterness  for  many  years. 
"  These  two  parties  of  Seceders  continued  for  more  than 
half  a  century  to  maintain  each  its  separate  '  testimony  ' 
and  its  distinct  organization.  They  were  distinguished 
for  the  tenacity  and  zeal  with  which  they  maintained  the 
ground  they  had  respectively  assumed,  for  the  strictness 
of  their  religious  life,  and  for  the  rigidity  of  their  discipline. 
That  hatred  of  prelacy  which  prevailed  among  them  in 
common  with  all  Presbyterian  parties  was  at  first  intense, 
.  .  .  but  it  became  gradually  softened  down,  and  after  the 
lapse  of  thirty  or  forty  years  gave  place  to  the  milder  spirit 
of  toleration.  But  the  disposition  to  confound  matters  of 
opinion  and  questions  of  expediency  with  the  things  of 
faith  and  conscience  still  continued  to  display  its  power; 
and  in  i  795   a  question  arose  among  the  Burghers  as  to 


BURGHERS  AND  ANTI-BURGHERS.  39 

the  power  of  civil  magistrates  in  religion,  as  asserted  in  the 
thirty-third  chapter  of  the  Westminster  Confession,  and 
also  in  regard  to  the  perpetual  obligation  of  the  '  Solemn 
League  and  Covenant.'  This  controversy  had  the  usual 
effect  to  subdivide  them  into  two  parties,  distinguished 
from  each  other  as  the  '  Original '  or  '  Old  Light  Burghers,' 
and  the  '  New  Light  Burghers.'  About  the  same  period 
this  controversy  prevailed  also  among  the  Anti- Burghers, 
the  '  Old  Light '  party  being  headed  by  Archibald  Bruce, 
Thomas  Campbell's  former  teacher  of  theology,  who,  with 
some  other  ministers,  organized,  in  August,  1806,  a  new 
Presbytery,  called  the  Constitutional  Associate  Presbytery. 

"  There  were  thus  at  this  time  no  less  than  four  different 
bodies  of  Seceders,  each  adhering  to  its  own  'testimony,' 
but  all  professing  to  adopt  the  Westminster  Confession.  In 
addition,  there  were  not  wanting  various  minor  defections 
of  those  who,  during  the  heated  discussions  of  Synods  and 
Assemblies,  flew  off  like  sparks  from  the  iron  heated  in  the 
forge. 

"  Schooled  amidst  such  schisms  in  his  own  denomina- 
tion, and  harassed  by  the  triviality  of  the  differences  by 
which  they  were  maintained,  it  is  natural  to  suppose  that 
one  of  so  catholic  a  spirit  as  Thomas  Campbell  conceived 
the  greatest  antipathy  to  party  spirit  in  all  its  workings 
and  manifestations." 

The  same  and  other  similar  influences  were  at  work  on 
Alexander  Campbell  to  cause  him  to  become  a  zealous  ad- 
vocate for  the  union  of  such  as  believe  in  the  Lord  Jesus. 

When  he  was  in  the  seventeenth  year  of  his  age  he  saw 
the  futile  effort  of  his  father  to  bring  about  a  union  between 
the  Burghers  and  Anti-Burghers  in  Ireland.  In  1804  a 
report  with  propositions  for  union  was  prepared  by  Thomas 
Campbell  and  presented  to  the  Synod  at  Belfast.  In  March, 
1805,  a  meeting  of  representatives  of  the  two  parties  was 


40  THE  DISCIPLES.  [Chap.  n-. 

held  with  an  apparently  unanimous  desire  for  union.  The 
General  Associate  Synod  of  Scotland,  however,  dissented, 
and  the  measure  failed.  Of  this  Alexander  Campbell  was 
cognizant.  In  1806  an  application  was  made  by  the  Pro- 
vincial Synod  of  Ireland  to  the  Synod  of  Scotland,  request- 
ing them  to  consider  the  expediency  of  permitting  the 
Presbyterians  in  Ireland  to  transact  their  business  without 
subordination  to  the  Scottish  Synod.  Thomas  Campbell 
was  delegated  to  bring  this  subject  to  the  attention  of  the 
General  Associate  Synod  of  Scotland.  Thomas  Campbell 
presented  the  case  to  the  Synod,  which  met  in  Glasgow. 
In  this  movement  in  behalf  of  union  Alexander  Campbell 
was  in  thorough  sympathy  with  his  father.  The  failure 
produced  on  his  mind  a  deep  and  lasting  impression. 

When  Alexander  was  a  student  in  Glasgow,  in  1808-09, 
a  gentleman  said  to  him : 

"  I  listened  to  your  father  in  our  General  Assembly  in 
this  city,  pleading  for  a  union  between  the  Burghers  and 
Anti-Burghers.  But,  sir,  while  in  my  opinion  he  out- 
argued  them,  they  outvoted  him." 

The  influences  to  which  Alexander  Campbell  was  sub- 
ject during  his  youth  were  such  as  naturally  and  almost  of 
necessity  to  increase  his  reverence  for  the  Bible  as  the 
only  infallibly  correct  guide  in  all  matters  afl^ecting  the  life 
of  the  soul,  to  weaken  the  force  of  inherited  prejudices,  if 
he  had  any,  and  to  deepen  his  conviction  that  the  exist- 
ence of  organized  and  antagonistic  parties  in  the  Church 
of  Christ  was  one  of  the  most  serious  hindrances  to  the 
conversion  of  the  world. 

Thomas  Campbell's  health  became  so  impaired  that  his 
physician  enjoined  a  sea- voyage.  He  arrived  in  the  United 
States  about  the  1st  of  June,  1807.  He  was  so  pleased 
wdth  the  country  that  he  determined  to  remain  in  the  New 
World.     His  family,  under  the  care  of  Alexander,  sailed 


ALEXANDER    CAMPBELL   AS  A    REFORMER.  41 

from  Londonderry  for  their  new  home  the  first  day  of 
October,  1808.  After  about  a  week,  during  which  the 
vessel  made  but  Httle  progress,  a  violent  storm  came  up, 
during  the  prevalence  of  which  she  was  dashed  against  a 
sunken  rock.  The  escape  of  the  passengers  was  almost 
miraculous.  They  were  cast  on  the  island  named  Islay, 
one  of  the  Hebrides.  This  wreck  seemed  at  first  to 
involve  an  entire  failure  of  the  well-matured  plans  of  the 
Campbell  family.  But  this  apparent  misfortune  became, 
under  God,  an  important  means  of  still  further  preparing 
Alexander  for  the  work  before  him.  The  voyage  must,  it 
was  seen,  for  the  present  be  postponed.  It  v^as  soon  de- 
termined during  the  period  of  waiting  to  go  to  Glasgow, 
where  Alexander  could  employ  the  time  profitably  with 
studies  in  the  University,  in  which  his  father  had  received 
his  scholastic  training.  Three  hundred  days  were  spent  in 
Scotland — days  of  great  importance  in  fitting  Alexander 
Campbell  for  the  work  in  which  with  tireless  zeal  and  a 
holy  enthusiasm  he  continued  until  the  infirmities  of  age 
rendered  him  incapable  of  using  his  eloquent  tongue  and 
facile  pen. 

Aside  from  the  impressions  made  on  him  by  the  faculty 
of  the  University  of  Glasgow  must  be  reckoned  the  influ- 
ences of  certain  friends  outside  with  whom  he  came  in 
contact.  Dr.  Richardson,  Alexander  Campbell's  chosen 
biographer,  says  that  "  Mr.  Campbell  received  his  first 
impulse  as  a  reformer  "  during  his  sojourn  in  Glasgow, 
and  as  a  result  of  personal  association  with  the  gentlemen 
to  whom  allusion  is  here  made. 

The  first  man,  it  seems,  with  whom  he  met  was  the 
Rev.  Greville  Ewing,  a  cultivated,  liberal-minded  Christian 
gentleman,  who  introduced  the  young  man  to  the  profes- 
sors, and  at  whose  house  he  was  a  frequent  and  always 
welcome  guest.      Mr.  Ewing  was  highly  esteemed  by  the 


42  THE  DISCIPLES.  [Chap.  iv. 

brothers  Robert  and  James  Alexander  Haldane.  The 
Haldanes  were  men  of  wealth  and  social  position,  destined 
for  the  East  India  trade  ;  but  becoming  much  interested  in 
the  Christian  religion,  they  gave  themselves,  their  fortunes, 
their  social  position,  everything,  with  a  consuming  zeal,  to 
the  dissemination  of  its  truths  and  principles. 

Mr.  Robert  Haldane  was  in  sympathy  with  William 
Carey,  "  the  consecrated  cobbler,"  in  his  missionary  work 
in  India.  James  was  in  this,  as  in  all  things  relating  to  the 
extension  of  the  Messiah's  reign,  in  full  accord  with  Robert. 
It  was  their  purpose  to  inaugurate  a  permanent  and  far- 
reaching  work  in  Bengal.  Robert  Haldane  proposed  to 
go  out  to  the  work  in  person,  carrying  with  him  three  min- 
isterial coadjutors — the  Rev.  David  Bogue,  the  Rev.  Grev- 
ille  Ewing,  and  the  Rev.  William  Innes.  A  printer  was 
also  engaged,  and  it  was  the  purpose  of  Mr.  Haldane  to 
support  a  well-equipped  printing-establishment,  so  that 
the  Word  would  be  proclaimed  to  the  millions  in  India, 
especially  in  Bengal,  by  the  press  as  well  as  by  the  voice. 
Others  were  also  to  have  gone  out — such  was  the  plan — 
as  catechists,  city  missionaries,  and  school-teachers.  But 
this  comprehensive  scheme  came  to  nothing  by  reason 
of  the  determined  opposition  of  the  East  India  Company. 
Mr.  Robert  Haldane  proposed  to  assume  the  entire  finan- 
cial responsibility  of  this  great  missionary  enterprise.  After 
its  failure  Mr.  Haldane  turned  his  attention  to  the  evan- 
gelization of  Scotland  with  such  zeal  and  liberality  that 
before  Alexander  Campbell  went  to  Glasgow  he  had  ex- 
pended almost  $300,000  in  home  evangelization.  He  also 
thought  to  evangelize  Africa,  by  having  boys  and  girls 
of  promise  brought  from  the  Dark  Continent  to  be  in- 
tellectually trained,  to  be  educated  also  in  the  faith  of  the 
gospel,  and  in  the  good  customs  of  our  civilization  ;  after 
which   they  were  to  be  sent  back  to  their  native  land  to 


THE  HALDANES.  43 

educate  and  Christianize  others.  Mr.  Haldane  pledged 
seven  thousand  pounds  sterHng  for. this  purpose.  He  edu- 
cated about  three  hundred  young  men  for  the  ministry, 
and  erected  large  buildings  for  public  worship  in  the  prin- 
cipal cities  of  Scotland.  He  also  organized  a  theological 
seminary  in  Paris.  At  the  beginning  of  their  benevolent 
career  the  Haldanes  were  members  of  the  Church  of  Scot- 
land, but  they  left  that  communion  and  became  independ- 
ent, attempting  to  conform,  alone,  always,  and  in  all  things, 
to  the  teaching  of  the  New  Testament.  They  afterward 
identified  themselves  pretty  fully  with  the  great  Baptist 
family,  agreeing  with  the  Baptists  particularly  as  to  the 
subjects  and  form  of  baptism,  and  the  independency  of  the 
individual  churches.  James  Alexander  Haldane  became 
pastor  of  an  independent  church  in  the  city  of  Edinburgh 
in  1799,  in  which  office  he  continued,  without  salary,  more 
than  fifty  years.  There  can  be  no  doubt  that  Alexander 
Campbell  was  influenced  by  these  men  during  his  sojourn 
in  Scotland.      He  himself  said,  in  a  letter,  in  1835  : 

"  I  am  greatly  indebted  to  all  the  Reformers,  from  Mar- 
tin Luther  down  to  John  Wesley.  I  could  not  enumerate 
or  particularize  the  individuals,  living  and  dead,  who  have 
assisted  in  forming  my  mind.  I  am  in  some  way  indebted 
to  some  person  or  other  for  every  idea  I  have  on  every 
subject.  When  I  begin  to  think  of  my  debt  of  thought,  I 
see  an  immense  crowd  of  claimants.   .   .   . 

"  If  all  the  Hebrew,  Greek,  Roman,  Persian,  French, 
English,  Irish,  Scotch,  and  American  teachers  and  authors 
were  to  demand  their  own  from  me,  I  do  not  know  that  I 
would  have  two  mites  to  buy  incense  to  offer  upon  the 
altar  of  my  genius  of  originality  for  the  honors  vouchsafed 
to  me." 


CHAPTER    V. 

THE    CAMPBELLS    IN    AMERICA. 

Immediately  on  the  arrival  of  Thomas  Campbell  in 
the  United  States,  he  was  cordially  received  by  his  Pres- 
byterian brethren,  and  found  employment,  as  a  Christian 
minister,  in  the  Presbytery -of  Chartiers  in  western  Penn- 
sylvania. The  country  in  which  he  wrought  was  .sparsely 
settled,  and  it  was  the*efore  but  seldom  that  ministerial 
services  and  public  worship  were  enjoyed  by  the  represent- 
atives of  the  various  denominations  which,  having  floated 
off  from  the  Old  World  upon  the  tide  of  emigration, 
had  been  thrown  together  in  these  new  settlements  in 
this  western  world.  As  a  communion  season  approached, 
Mr.  Campbell's  sympathies  were  aroused  by  the  spiritually 
destitute  condition  of  some  in  the  vicinity  of  his  labors 
who  belonged  to  other  branches  of  the  Presbyterian  fam- 
ily, and  who  had  not  for  a  long  time  enjoyed  an  oppor- 
tunity of  partaking  of  the  Lord's  Supper,  so  that  he  felt  it 
to  be  his  duty,  in  his  preparation  sermon,  to  lament  the 
exjsting  divisions,  and  to  suggest  that  all  his  pious  hearers 
who  felt  disposed  and  duly  prepared  should,  without  refer- 
ence to  denominational  differences,  enjoy  the  approaching 
communion.  This  furnished  a  basis  for  formal  charges 
against  Thomas  Campbell  before  the  Presbytery  of  which 
he  was  a  member.  When  the  trial  came  on  the  accused 
did  not  fail  to  reiterate  his  oft-expressed  convictions  as  to 
the  manifold  evils  of  sectarianism,  and  to  bear  testimony  in 
favor  of  a  more  fraternal  and  Christ-like  .spirit.  His  appeal 
44 


THE   HERESY   TRIAL. 


45 


was  to  the  Bible.  He  maintained  that  his  conduct  was 
in  accord  with  the  teaching  and  spirit  of  the  One  Book, 
which  contains  all  things  necessary  to  salvation.  But  his 
earnest  lament  and  tender  words  in  behalf  of  Christian 
liberty  and  fraternity  were  in  vain.  The  court  found  him 
so  far  guilty  as  to  deserve  censure.  From  this  decision 
an  appeal  was  made  to  the  Associate  Synod  of  North 
America.  When  the  case  was  called  before  this  superior 
court  Mr.  Campbell  delivered  the  following  address : 

"  Honored  brethren :  Before  you  come  to  a  final  issue 
in  the  present  business,  let  me  entreat  you  to  pause  a 
moment  and  seriously  consider  the  following  things : 

"To  refuse  any  one  his  just  privilege,  is  it  not  to  op- 
press and  injure?  In  proportion  to  the  magnitude  and 
importance  of  the  privilege  withheld,  is  not  the  injustice 
done  in  withholding  it  to  be  estimated?  If  so,  how  great 
the  injustice,  how  greatly  aggravated  the  injury  will  ap- 
pear, to  thrust  out  from  communion  a  Christian  brother,  a 
fellow-minister,  for  saying  and  doing  none  other  things 
than  those  which  our  divine  Lord  and  his  holy  apostles 
have  taught  and  enjoined  to  be  spoken  and  done  by  his 
ministering  servants,  and  to  be  received  and  observed  by 
all  his  people!  Or  have  I,  in  any  instance,  proposed  to 
say  or  do  otherwise?  If  I  have  I  shall  be  heartily  thankful 
to  any  brother  that  shall  point  it  out,  and  upon  his  so  do- 
ing shall  as  heartily  and  thankfully  relinquish  it.  Let  none 
think  that  by  so  saying  I  entertain  the  vain  presumption 
of  being  infallible.  So  far  am  I  from  this  that  I  dare  not 
venture  to  trust  my  own  understanding  so  far  as. to  take 
upon  me  to  teach  anything  as  a  matter  of  faith  or  duty 
but  what  is  already  expressly  taught  and  enjoined  by 
divine  authority ;  and  I  hope  it  is  no  presumption  to  be- 
lieve that  saying  and  doing  the  very  same  things  that  are 
said  and  done  before  our  eyes  on  the  sacred  page  is  infal- 


46  THE  DISCIPLES.  [Chap.  v. 

libly  right,  as  well  as  all-sufficient  for  the  edification  of  the 
church,  whose  duty  and  perfection  it  is  to  be  in  all  things 
conformed  to  the  original  Standard.  It  is  therefore  be- 
cause I  have  no  confidence,  either  in  my  own  infallibility  or 
in  that  of  others,  that  I  absolutely  refuse,  as  inadmissible 
and  schismatic,  the  introduction  of  human  opinions  and 
human  inventions  into  the  faith  and  worship  of  the  church. 
Is  it,  therefore,  because  I  plead  the  cause  of  the  Scriptural 
and  apostolic  worship  of  the  church,  in  opposition  to  the 
various  errors  and  schisms  which  have  so  awfully  corrupted 
and  divided  it,  that  the  brethren  of  the  union  should  feel  it 
difficult  to  admit  me  as  their  fellow-laborer  in  that  blessed 
work  ?  I  sincerely  rejoice  with  them  in  what  they  have 
done  in  that  way ;  but  still,  all  is  not  done ;  and  surely 
they  can  have  no  objection  to  go  further.  Nor  do  I  pre- 
sume to  dictate  to  them,  nor  to  others,  as  to  how  they 
should  proceed  for  the  glorious  purpose  of  promoting  the 
unity  and  purity  of  the  church  ;  but  only  beg  leave,  for 
my  own  part,  to  walk  upon  such  pure  and  peaceable  ground 
that  I  may  have  nothing  to  do  with  human  controversy, 
about  the  right  or  wrong  side  of  any  opinion  whatsoever, 
by  simply  acquiescing  in  what  is  written,  as  quite  sufficient 
for  every  purpose  of  faith  and  duty,  and  thereby  to  influ- 
ence as  many  as  possible  to  depart  from  human  contro- 
versy, to  betake  themselves  to  the  Scriptures,  and  in  so 
doing  to  the  study  and  practice  of  faith,  holiness,  and  love. 
"  And  all  this  without  any  intention  on  my  part  to  judge 
or  despise  my  Christian  brethren  who  may  not  see  with 
my  eyes  in  these  things,  which  to  me  appear  indispensably 
necessary  to  promote  and  secure  the  unity,  peace,  and 
purity  of  the  church.  Say,  brethren,  what  is  m.}-  off'ense, 
that  I  should  be  thrust  out  from  the  heritage  df  the  Lord, 
or  from  serving  him  in  tliat  good  woric  to  wliich  he  has 
been  graciously  pleased  to  call  mc?    For  what  error  or  im- 


THOMAS   CAMPBELL'S  DEFENCE.  47 

morality  ought  I  to  be  rejected,  except  it  be  that  I  refuse 
to  acknowledge  as  obligatory  upon  myself,  or  to  impose 
upon  others,  anything  as  of  divine  obligation  for  which  I 
cannot  produce  as  '  thus  saith  the  Lord  '  ?  This  I  am  sure 
I  can  do  while  I  keep  by  his  own  Word  ;  but  not  quite  so 
sure  when  I  substitute  my  own  meaning  or  opinion  or  that 
of  others  instead  thereof. 

"  Surely,  brethren,  from  my  steadfast  adherence  to  the 
divine  Standard ;  my  absolute  and  entire  rejection  of  hu- 
man authority  in  matters  of  religion  ;  my  professed  and 
sincere  willingness  to  walk  in  all  good  understanding,  com- 
munion, and  fellowship  with  sincere  and  humble  Christian 
brethren  who  may  not  see  with  me  in  these  things ;  and, 
permit  me  to  add,  my  sincere  desire  to  unite  with  you  in 
carrying  forward  that  blessed  work  in  which  you  have  set 
out,  and  from  which  you  take  your  name — you  will  do  me 
the  justice  to  believe  that  if  I  did  not  sincerely  desire  a 
union  with  you  I  would  not  have  once  and  again  made 
application  for  that  purpose.  A  union  not  merely  nomi- 
nal, but  hearty  and  confidential,  founded  upon  certain  and 
established  principles ;  and  this,  if  I  mistake  not,  is  firmly 
laid  on  both  sides.  Your  Standard  informs  me  of  your 
views  of  truth  and  duty,  and  my  declarations  gi\-e  you 
precisely  the  same  advantage.  You  are  willing  to  be  tried 
in  all  matters  by  your  Standard,  according  to  your  printed 
declaration ;  I  am  willing  to  be  tried  in  all  matters  by  my 
Standard,  according  to  my  written  declaration.  You  can 
labor  under  no  difficulty  about  my  preaching  and  practic- 
ing whatever  is  expressly  enjoined  in  the  divine  Standard, 
as  generally  defined  in  my  '  Declaration,'  and  although  I 
have  not  the  same  clearness  about  everything  contained 
in  your  Standard,  yet  where  I  cannot  see,  believing  you 
to  be  sincere  and  conscientious  servants  of  the  same  great 
and  gracious  Master  who  freely  pardons  his  willing  and 


48  THE  DISCIPLES.  [Chap.  v. 

obedient  servants  their  ten  thousand  talents  of  shortcom- 
ings, I  am,  therefore,  through  his  grace,  ready  to  forbear 
with  you ;  at  the  same  time  hoping  that  you  possess  the 
same  gracious  spirit,  and  therefore  will  not  reject  me  for 
the  lack  of  those  fifty  forms  which  might  probably  bring 
me  up  to  your  measure,  and  to  which,  if  necessary,  I  also 
through  grace  may  yet  attain,  for  I  have  not  set  myself 
down  as  perfect." 

After  the  reading  of  this  paper  and  the  hearing  of  the 
case  by  the  Synod,  it  was  decided  that  there  were  such 
informalities  in  the  proceedings  of  the  Presbytery  as  to 
afford  sufficient  reason  to  the  Synod  to  set  aside  their  judg- 
ment and  decision,  and  to  release  Mr.  Campbell  from  cen- 
sure. (Richardson's  "  Memoirs  of  Alexander  Campbell," 
vol.  i.,  pp.  222-229.) 

It  is  evident  that  Thomas  Campbell  had  no  desire  to 
separate  himself  from  the  fellowship  of  this  church.  For 
many  of  the  ministers,  and  for  the  people  generally,  he 
cherished  sentiments  of  Christian  affection  ;  but  more  and 
more  it  became  apparent  that  an  amicable  adjustment  of 
the  differences  between  him  and  his  brethren  was  im- 
possible, and  that  a  separation  was  inevitable.  The  feeling 
against  Mr.  Campbell  on  account  of  his  liberal  spirit  and 
principles  was  greater  than  he  was  able  to  resist.  He  ac- 
cordingly presented  to  the  Synod  a  formal  renunciation  of 
its  authority,  announcing  that  he  abandoned  all  ministerial 
connection  with  it,  and  would  thenceforth  hold  himself 
utterly  unaffected  by  its  decisions. 

These  proceedings  and  this  step  antedated  the  arrival 
of  his  son  Alexander  and  the  family  in  the  early  autumn 
of  1809.  Alexander,  when  he  heard  the  story,  was  in  en- 
tire accord  with  his  father,  and  greatly  rejoiced  when  his 
father  told  him  that  f(^r  scmiic  time  he  had  been  preaching 
to  audiences  made  up  of  individuals  entertaining  tlifferent 


FROPOSIT/OiVS   OF    THE    CHRISTIAN  ASSOC/J  T/O.V.     49 

conceptions  of  the  gospel — men  who  were  wilHng  to  give 
attention  to  overtures  for  Christian  union  on  the  basis  of 
the  Bible  alone. 

In  due  time  these  persons  were  united  in  an  organiza- 
tion called  "The  Christian  Association  of  Washington,  Pa." 

That  all  might  understand  its  purpose  and  method,  this 
association  published  an  elaborate  "  Declaration  and  Ad- 
dress." This  document  is  too  verbose  to  find  a  place  in 
full  in  this  story.  It  was  a  carefully  prepared  and  most 
significant  paper.  It  contained  the  seeds  of  coming  fruit, 
nor  is  the  end  yet.  This  paper,  prepared  by  Thomas 
Campbell,  as  time  goes  on  is  seen  to  contain  a  far-reach- 
ing wisdom  of  which  its  scholarly  and  pious  author  had 
no  adequate  conception.  This  was  the  second  document 
which  was  given  to  the  public  in  the  beginning  of  the 
communion  known  as  Disciples  of  Christ.  The  first  was 
the  publication  made  by  Stone  and  his  friends  in  Ken- 
tucky, five  or  six  years  before.  We  can  only  pause,  at 
this  point  in  our  progress,  to  read  the  following  propo- 
sitions, containing  the  substance  of  the  "  Declaration  and 
Address  "  : 

"  Proposition  I.  That  the  Church  of  Christ  upon  earth 
is  essentially,  intentionally,  and  constitutionally  one ;  con- 
sisting of  all  those  in  every  place  that  profess  their  faith 
in  Christ  and  obedience  to  him  in  all  things  according  to 
the  Scriptures,  and  that  manifest  the  same  by  their  tempers 
and  conduct,  and  of  none  else ;  as  none  else  can  truly  and 
properly  be  called  Christians. 

"  Proposition  II.  That  although  the  Church  of  Christ 
upon  earth  must  necessarily  exist  in  particular  and  distinct 
societies,  locally  separate  one  from  another,  yet  there 
ought  to  be  no  schisms,  no  uncharitable  divisions  among 
them.  They  ought  to  receive  each  other,  as  Christ  Jesus 
hath  also  received  them,  to  the  glory  of  God.      And  for 


50  THE  DISCIPLES.  [Chap.  v. 

this  purpose  they  ought  all  to  walk  by  the  same  rule,  to 
mind  and  speak  the  same  thing,  and  to  be  perfectly  joined 
together  in  the  same  mind  and  in  the  same  judgment. 

"  Proposition  III.  That  in  order  to  this,  nothing  ought 
to  be  inculcated  upon  Christians  as  articles  of  faith,  nor 
required  of  them  as  terms  of  communion,  but  what  is  ex- 
pressly taught  and  enjoined  upon  them  in  the  Word  of 
God.  Nor  ought  anything  to  be  admitted  as  of  divine 
obligation  in  their  church  constitution  and  managements 
but  what  is  expressly  enjoined  by  the  authority  of  our 
Lord  Jesus  Christ  and  his  apostles  upon  the  New  Tes- 
tament Church,  either  in  express  terms  or  by  approved 
precedent. 

"  Proposition  IV.  That  although  the  Scriptures  of  the 
Old  and  New  Testaments  are  irreparably  connected,  mak- 
ing together  but  one  perfect  and  entire  revelation  of  the 
divine  will,  for  the  edification  and  salvation  of  the  church, 
and  therefore  in  that  respect  cannot  be  separated  ;  yet  as 
to  what  directly  and  properly  belongs  to  their  immediate 
object,  the  New  Testament  is  as  perfect  a  constitution  for 
the  worship,  discipline,  and  government  of  the  New  Testa- 
ment Church,  and  as  perfect  a  rule  for  the  particular  duties 
of  its  members,  as  the  Old  Testament  was  for  the  worship, 
discipline,  and  government  of  the  Old  Testament  Church 
and  the  particular  duties  of  its  members. 

"  Proposition  V.  That  with  respect  to  the  commands 
and  ordinances  of  our  Lord  Jesus  Christ,  where  the  Script- 
ures are  silent  as  to  the  express  time  or  manner  of  per- 
formance, if  any  such  there  be,  no  human  authority  has 
power  to  interfere  in  order  to  supply  the  supposed  defi- 
ciency by  making  laws  for  the  church;  nor  can  anything 
more  be  required  of  Christians  in  such  cases,  but  only  that 
they  so  observe  these  commands  and  ordinances  as  will 
evidently  answer  the  declared  and  obvious  end  of  their  in- 


PROPOSITIONS   OF   THE    CHRISTIAN  ASSOCIATION.    51 

stitution.  Much  less  has  any  human  authority  power  to 
impose  new  commands  or  ordinances  upon  the  church 
which  our  Lord  Jesus  Christ  has  not  enjoined.  Nothing 
ought  to  be  received  into  the  faith  or  worship  of  the  church, 
or  be  made  a  term  of  communion  among  Christians,  that 
is  not  as  old  as  the  New  Testament. 

"  Proposition  VI.  That  although  inferences  and  de- 
ductions from  Scripture  promises,  when  fairly  inferred, 
may  be  truly  called  the  doctrine  of  God's  holy  Word,  yet 
are  they  not  formally  binding  upon  the  consciences  of 
Christians  further  than  they  perceive  the  connection,  and 
evidently  see  that  they  are  so;  for  their  faith  must  not 
stand  in  the  wisdom  of  men,  but  in  the  power  and  \'eracity 
of  God.  Therefore,  no  such  deductions  can  be  made  terms 
of  communion,  but  do  properly  belong  to  the  after  and 
progressive  edification  of  the  church.  Hence,  it  is  evident 
that  no  such  deductions  or  inferential  truths  ought  to  have 
any  place  in  the  church's  Confession. 

"  PropositicTn  VII.  That  although  doctrinal  exhibi- 
tions of  the  great  system  of  divine  truths  and  defensive 
testimonies  in  opposition  to  the  prevailing  errors  be  highly 
expedient,  and  the  more  full  and  explicit  they  be  for  those 
purposes  the  better;  yet,  as  these  must  be  in  a  great  mea- 
sure the  effect  of  human  reasoning,  and  of  course  must 
contain  many  inferential  truths,  they  ought  not  to  be  made 
terms  of  Christian  communion ;  unless  we  suppose,  what 
is  contrary  to  fact,  that  none  have  the  right  to  the  com- 
munion of  the  church  but  such  as  possess  a  very  clear 
and  decisive  judgment,  or  are  come  to  a  very  high. degree 
of  doctrinal  information;  whereas  the  church  from  .the 
beginning  did,  and  ever  will,  consist  of  little  children  and 
young  men  as  well  as  fathers. 

"  Proposition  VIII.  That  it  is  not  necessary  that  per- 
sons should  have  a  particular  knowledge  or  distinct  appre- 


52  THE   DISCIPLES.  [Chap.  v. 

hension  of  all  divinely  revealed  truths  in  order  to  entitle 
them  to  a  place  in  the  church;  neither  should  they,  for 
this  purpose,  be  required  to  make  a  profession  more  ex- 
tensive than  their  knowledge;  but  that,  on  the  contrary, 
their  having  a  due  measure  of  Scriptural  self-knowledge 
respecting  their  lost  and  perishing  condition  by  nature  and 
practice,  and  of  the  way  of  salvation  through  Jesus  Christ, 
accompanied  with  a  profession  of  their  faith  in  and  obe- 
dience to  him  in  all  things  according  to  his  Word,  is  all 
that  is  absolutely  necessary  to  qualify  them  for  admission 
into  his  church. 

"  Proposition  IX.  That  all  that  are  enabled  through 
grace  to  make  such  a  profession,  and  to  manifest  the  re- 
ality of  it  in  their  tempers  and  conduct,  should  consider 
each  other  as  the  precious  saints  of  God,  should  love  each 
other  as  brethren,  children  of  the  same  family  and  father, 
temples  of  the  same  Spirit,  members  of  the  same  body, 
subjects  of  the  same  grace,  objects  of  the  same  divine  love, 
bought  with  the  same  price,  and  joint-heirs  of  the  same  in- 
heritance. Whom  God  hath  thus  joined  together  no  man 
should  dare  to  put  asunder. 

"  Proposition  X.  That  division  among  Christians  is  a 
horrid  evil  fraught  with  many  evils.  It  is  antichristian, ' 
as  it  destroys  the  visible  unity  of  the  body  of  Christ ;  as  if 
he  were  divided  against  himself,  excluding  and  excom- 
municating a  part  of  himself.  It  is  antiscriptural,  as  being 
strictly  prohibited  by  his  sovereign  authority ;  a  direct 
violation  of  his  express  command.  It  is  antinatural,  as 
it  excites  Christians  to  contemn,  to  hate,  and  oppose  one 
another,  who  are  bound  by  the  highest  and  most  endear- 
ing obligations  to  love  each  other  as  brethren,  even  as 
Christ  loved  them.  In  a  word,  it  is  productive  of  confu- 
sion and  of  every  e\il  work. 

"  Proposition  XI.  That  (in  some  instances)  a  jxirtial 


PROPOSITIONS   OF    THE    CHRISTIAN  ASSOCIATION.    53 

neglect  of  the  expressly  revealed  will  of  God,  and  (in 
others)  an  assumed  authority  for  making  the  ap]jrobation 
of  human  opinions  and  human  inventions  a  term  of  com- 
munion, by  introducing  them  into  the  constitution,  faith, 
or  worship  of  the  church,  are,  and  have  been,  the  imme- 
diate, obvious,  and  universally  acknowledged  causes  of  all 
the  corruptions  and  divisions  that  ever  have  taken  place 
in  the  Church  of  God. 

"  Proposition  XII.  That  all  that  is  necessary  to  the 
highest  state  of  perfection  and  purity  of  the  church  upon 
earth  is :  first,  that  none  be  received  as  members  but  such 
as,  having  that  due  measure  of  Scriptural  self-knowledge 
described  above,  do  profess  their  faith  in  Christ  and  obe- 
dience to  him  in  all  things  according  to  the  Scriptures ; 
nor,  secondly,  that  any  be  retained  in  her  communion 
longer  than  they  continue  to  manifest  the  reality  of  their 
profession  by  their  temper  and  conduct ;  thirdly,  that 
her  ministers,  duly  and  Scripturally  qualified,  inculcate 
none  other  things  than  those  very  articles  of  faith  and 
holiness  expressly  revealed  and  enjoined  in  the  Word  of 
God ;  lastly,  that  in  all  their  administrations  they  keep 
close  by  the  observance  of  all  divine  ordinances,  after  the 
example  of  the  primiti\-e  church,  without  any  additions 
whatsoever  of  human  opinions  or  inventions  of  men. 

"  Proposition  XIII.  Lastly,  that  if  any  circumstantials 
indispensably  necessary  to  the  observance  of  divine  ordi- 
nances be  not  found  upon  the  page  of  express  revelation, 
such,  and  such  only,  as  are  absolutely  necessary  for  this 
purpose  should  be  adopted  under  the  title  of  human  ex- 
pedients, without  any  pretense  to  a  more  sacred  origin,  so 
that  any  subsequent  alteration  or  difference  in  the  ob- 
servance of  these  things  might  produce  no  contention  nor 
division  in  the  church." 

This  document  in  full,  from  beginning  to  end,  exhibits 


54  THE  DISCIPLES.  [Chap.  v. 

a  beautiful  spirit.  It  is  an  earnest  appeal  to  evangelical 
believers  to  come  together  in  aggressive  Christian  work,  by 
a  return  in  faith,  in  ordinance,  and  in  life  to  the  rehgion  of 
Christ  as  described  on  the  pages  of  the  New  Testament. 
The  closing  paragraph  of  the  "  Declaration  and  Address  " 
reads  as  follows : 

"  May  the  Lord  soon  open  the  eyes  of  his  people  to  see 
things  in  their  true  light,  and  excite  them  to  come  out  of 
their  wilderness  condition,  out  of  this  Babel  of  confusion, 
leaning  upon  their  Beloved,  and  embracing  each  other  in 
him,  holding  fast  '  the  unity  of  the  Spirit  in  the  bond  of 
peace.'  This  gracious  unity  and  unanimity  in  Jesus  would 
afford  the  best  external  evidence  of  their  union  with  him, 
and  of  their  joint  interest  in  the  Father's  love.  '  By  this 
shall  all  men  know  that  ye  are  my  disciples,'  says  he,  'if 
you  have  love  one  to  another.'  And,  'This  is  my  com- 
mandment, that  ye  love  one  another  as  I  have  loved  you.' 
And  again,  '  Holy  Father,  keep  through  thine  own  name 
those  whom  thou  hast  given  me,  that  they  may  be  one,  as 
we  are,'  even  'all  that  shall  believe  in  me;  that  they  all 
may  be  one,  as  thou.  Father,  art  in  me  and  I  in  thee,  that 
they  also  may  be  one  in  us :  that  the  world  may  beheve 
that  thou  hast  sent  me.  And  the  glory  which  thou  gavest 
me  I  have  given  them ;  that  they  may  be  one,  even  as  we 
are  one :  I  in  them,  and  thou  in  me,  that  they  may  be 
made  perfect  in  one ;  and  that  the  world  may  know  that 
thou  hast  loved  me.'  May  the  Lord  hasten  it  in  his  time. 
Farewell. 

"  Peace  be  with  all  them  that  love  our  Lord  Jesus  Christ 
in  sincerity.      Amen." 

The  spirit  manifested  in  the  above  quotations,  a  spirit 
of  tenderness,  gentleness,  and  affection,  is  exhaled  by  the 
entire  document  from  beginning  to  end. 

To   guard    against   misunderstandings    and   consequent 


THE  PRACTICAL    QUESTION.  55 

misrepresentations,  the  "  Declaration  and  Address"  was 
followed  by  an  explanation  called  an  "Appendix."  In 
the  "  Appendix  "  the  following  language  is  employed : 

"  We  beg  leave  to  assure  our  brethren  that  we  have  no 
intention  to  interfere,  either  directly  or  indirectly,  with  the 
peace  and  order  of  the  settled  churches  by  directing  any 
ministerial  assistance  with  which  the  Lord  may  please  to 
favor  us  to  make  inroads  upon  such ;  or  by  endeavoring 
to  erect  churches  out  of  churches,  to  distract  and  divide 
congregations."  They  express,  however,  a  "desire  to  be 
instrumental  in  erecting  as  many  churches  as  possible 
throughout  tJic  desolate  places  of  God's  heritage,"  on  the 
one  divine  foundation,  "being  well  persuaded  that  every 
such  erection  will  not  only  in  the  issue  prove  an  accession 
to  the  general  cause  "  of  Christian  union  on  New  Testa- 
ment principles,  "  but  will  also,  in  the  meantime,  be  a  step 
toward  "  this  grand  consummation,  "  and,  of  course,  will 
reap  the  first-fruits  of  that  blissful  harvest  that  will  fill  the 
face  of  the  world  with  fruit." 

Alexander  Campbell  said,  in  1861,  of  this  "  Declaration 
and  Address"  that  it  "contains  what  may  be  called  the 
embryo,  or  the  rudiments,  of  a  great  and  rapidly  increas- 
ing community.  It  virtually  contains  the  elements  of  a 
great  movement  of  vital  interest  to  every  citizen  of  Christ's 
kingdom.  The  author  of  it,  and  those  who  concurred  with 
him  in  the  views  and  propositions  developed  in  it,  did  not, 
indeed  could  not,  comprehend  all  its  influence  and  bear- 
ings upon  the  nominal  and  formal  profession  of  what  is 
grossly  called  '  Protestant  Christendom.'  " 

One  of  the  first  practical  questions  that  came  up  as  a 
result  of  the  adoption  by  the  Washington  Association  of 
the  "  Declaration  and  Address  "  related  to  the  Scriptural 
subject  of  Christian  baptism.  Alexander  Campbell  says 
that  on  reading  the  proof-sheets  of  this  now  historic  docu- 


56  THE   DISCIPLES.  [Chap.  v. 

ment  immediately  after  his  arrival  in  Washington,  Pa.,  in 
the  autumn  of  1809,  he  remarked  to  its  author: 

"  Then,  sir,  you  must  abandon  and  give  up  infant  bap- 
tism and  some  other  practices  for  which,  it  seems  to  me, 
you  cannot  produce  an  express  precept  or  an  express  ex- 
ample in  any  book  of  the  Christian  Scriptures." 

To  which  Thomas  Campbell,  after  a  pause,  replied : 
"  To  the  law  and  to  the  testimony  we  make  our  appeal. 
If  not  found  therein  we  must,  of  course,  abandon  it.  But," 
he  added,  "  we  could  not  unchurch  ourselves  now,  and  go 
out  into  the  world  and  then  turn  back  again  and  enter  the 
church  merely  for  the  sake  of  form  or  decorum." 


CHAPTER   VI. 

CONNECTION    WITH    THE   BAPTISTS. 

So  large  an  amount  of  space  has  been  given  to  the 
Christian  Association  of  Washington,  Pa.,  to  the  "Decla- 
ration and  Address,"  and  to  the  "  Appendix,"  because  of 
their  importance  in  coming  to  a  correct  understanding  as 
to  the  origin  and  aim  of  the  Disciples  of  Christ.  There 
is  no  other  single  document  in  existence  which  states  so 
fully,  so  clearly,  and  so  authoritatively  the  intention  of 
the  Disciples  in  the  very  beginning  of  their  existence  as 
the  "  Declaration  and  Address  "  with  the  accompanying 
"Appendix." 

After  two  or  three  years  Thomas  Campbell  became  dis- 
satisfied because  the  work  for  which  the  Christian  Asso- 
ciation had  been  organized  did  not  progress  as  rapidly  as 
he  desired.  His  proposition  looking  toward  a  union  of 
evangelical  believers  seemed  in  a  large  degree  to  have 
fallen  on  dull  ears.  The  favorable  responses  to  his  kindly 
overtures  were  few.  No  societies  were  organized  auxiliary 
to  the  society  in  Washington,  as  was  contemplated.  The 
association  itself  was  gradually  assuming  a  character  differ- 
ent from  that  which  was  in  the  minds  of  its  organizers.  It 
was  expressly  stipulated  in  the  "Declaration  and  Address" 
that  "  this  society  by  no  means  considers  itself  a  church, 
nor  does  at  all  assume  to  itself  the  power  peculiar  to  such 
a  society;  nor  do  the  members,  as  such,  consider  them- 
selves as  standing  connected  in  that  relation  ;  nor  as  at  all 
57 


58  THE  DISCIPLES.  [Chap.  vi. 

associated  for  the  peculiar  purposes  of  churcii  association ; 
but  merely  as  voluntary  advocates  of  church  reformation." 
But  under  the  ministry  of  himself  and  of  his  son  Alexan- 
der, the  Christian  Association  of  Washington  seemed  to 
be  gradually  taking  the  position  of  a  distinct  ecclesiastical 
body.  With  this  tendency  they  were  displeased.  The 
thought  that  they  should  be  the  agents  in  bringing  into 
existence  another  denomination  was  most  abhorrent  to 
their  minds.  There  were  already  too  many  religious  de- 
nominations. Their  purpose  was  the  ultimate  destruction 
of  denominationalism  in  the  Church  of  Christ.  To  avoid 
what  now  began  to  seem  to  be  almost  inevitable,  the 
Campbells  were  willing  to  adopt  any  measures  which  were 
consistent  with  the  clearly  defined  principles  of  the  New 
Testament.  It  was  at  this  juncture  that  the  principal  in 
this  movement  was  invited  by  ministers  and  members  to 
identify  himself  and  the  association  with  the  Presbyterian 
Church.  This,  however,  was  not  practical.  The  Associa- 
tion had  no  thought  of  surrendering  its  identity  or  its  aims. 
It  only  desired  to  continue  its  labors  as  a  society  for  the 
promotion  of  Christian  union  under  the  auspices  and  with 
the  approval  of  the  Presbyterian  Church,  and  thus  avoid 
the  organization  of  a  new  denomination. 

Dr.  Richardson  says  ("  Memoirs  of  Alexander  Camp- 
bell," vol.  i.,  p.  330)  that  "  the  society  must  obtain  admis- 
sion into  some  regularly  organized  religious  body,  or  be 
itself  compelled  to  change  its  attitude  and  resolve  itself 
into  an  independent  church — an  alternative  which  Thomas 
Campbell  particularly  desired  to  avoid.  It  was  this  very 
dread  of  the  ultimate  formation  of  a  new  religious  body 
that  caused  him  to  overlook  the  absurdity  of  expecting 
that  any  sect  would  receive  him  and  the  society  he  repre- 
sented on  the  terms  proposed.  For  a  party  to  have  ad- 
mitted into  its  bosom  those  wlio  were  avowedly  bent  on 


PEACE  DESIRED.  59 

the  destruction  of  party  ism  would,  of  course,  have  been 
perfectly  suicidal." 

The  origin  of  the  Disciples  of  Christ  is  represented  in 
this  narrative  as  a  Christian  union  movement,  as  a  move- 
ment in  the  interest  of  love  and  peace  among  believers ; 
but  there  is  a  general  opinion,  or  seems  to  be,  that  the 
characteristics  of  the  Disciples  are  in  direct  opposition, 
so  far  as  their  relation  to  other  Christians  is  concerned, 
to  this  pleasant  and  altogether  fascinating  representation. 
What  is  the  explanation? 

The  Synod  of  Pittsburg,  to  which  Thomas  Campbell 
applied  for  admission  with  his  Christian  Association,  by 
its  action  in  the  case  initiated  a  most  unpleasant  contro- 
versy, which  continued,  almost  without  interruption,  for  a 
sufficient  length  of  time  to  give  the  Disciples  the  reputa- 
tion here  named.  It  is  easy  to  see,  from  the  records  of 
the  Synod,  that  the  position  and  aim  of  Thomas  Campbell 
were  greatly  misunderstood,  and  consequently  misrepre- 
sented. The  very  thing  that  he  was  doing  his  utmost  to 
avoid  was  one  of  the  things  charged  upon  him  and  the 
Christian  Association  of  Washington — the  promotion  of 
division  among  the  people  of  God.  The  work  in  which  he 
was  engaged  was  characterized  as  "  baleful  "  and  "  destruct- 
ive " — not  pleasant  epithets,  it  must  be  confessed.  He 
was  even  accused  of  "  declaring  that  the  administration  of 
baptism  to  infants  is  not  authorized  by  Scriptural  precept 
or  example,  and  is  a  matter  of  indifference."  Mr.  Camp- 
bell at  once  "  denied  having  said  that  infant  baptism  was  a 
matter  of  indifference."  The  advocates  of  reformation  and 
union  were  compelled,  by  misrepresentations,  for  the  time 
to  stand  before  the  world  in  the  attitude  of  belligerents. 

As  to  the  peaceable  purposes  of  the  Campbells,  the 
chosen  biographer  of  the  younger,  Dr.  Robert  Richardson, 
says  that  "  among  the  numerous  discourses  which  Alex- 


6o  THE  DISCIPLES.  [Chap.  vi. 

ander  Campbell  delivered  during  the  early  years  of  his 
ministry,  and  of  which  he  preserved  skeletons  and  notes 
sufficient  to  make  an  interesting  volume,  none  are  to  be 
found  of  a  partisan  or  disputatious  character,  and  none  of 
them  are  directed  against  existing  denominations." 

Many  years  afterward,  in  the  "  Millennial  Harbinger," 
of  which  he  was  editor,  Alexander  Campbell  counseled 
preachers  of  the  gospel  to  avoid  controversy  in  the  pulpit. 
He  himself  became  a  polemic  from  necessity,  not  as  a 
matter  of  choice ;  and  as  long  as  he  lived  and  was  able  to 
preach,  his  selection  of  topics  and  the  general  character  of 
his  discourses  was  in  harmony  with  the  beginning  of  his 
ministry. 

Circumstances,  such  as  have  been  here  in  brief  placed 
before  the  reader,  at  length  compelled  the  members  of  the 
Christian  Association  to  organize  themselves  into  an  inde- 
pendent Church  of  Christ  "  in  order  to  carry  out  for  them- 
selves the  duties  and  obligations  enjoined  on  them  in  the 
Scriptures."  The  time  of  this  organization  was  May  4, 
1 8 10.  The  Lord's  Supper  was  duly  observed  on  the  fol- 
lowing day.  From  almost  the  beginning  of  the  organiza- 
tion the  Lord's  table  was  spread  every  Lord's  day.  Weekly 
communion  was  seen  to  have  the  sanction  of  the  New 
Testament  Scriptures,  by  these  reformers,  before  they  un- 
derstood that  the  same  writings  require  in  the  administra- 
tion of  the  ordinance  of  baptism  the  immersion  in  water, 
in  the  name  of  the  Lord,  of  believing,  penitent  souls. 
Gradually  they  saw  tiiis  teaching,  which,  when  they  saw, 
they  practiced.  They  started  out  to  follow  as  closely  as 
possible  the  teaching  of  the  Holy  Spirit  in  the  sacred  writ- 
ings, and  this  they  did  with  a  steadfast  devotion  nothing 
below  the  sublime. 

The  congregation  organized  by  the  Campbells  and  their 
associates,  May  4,  18 10,  was  called  "The  First  Church  of 


THE    QUESTION   OF  BAPTISM.  6 1 

the  Christian  Association  of  Washington,  meeting  at  Cross 
Roads  and  Brush  Run,  Washington  County,  Pa." 

A  most  important  and  ahogether  unexpected  change 
was  just  before  this  httle  congregation  of  devoted  men  and 
women.  The  members  had  committed  themselves  wholly 
to  the  teachings  of  the  Holy  Spirit  in  the  New  Testament. 
They  were  determined  to  believe  and  do  all  things  en- 
joined on  men  under  the  gracious  administration  of  the 
Lord  Jesus  in  his  own  book. 

When  reading  the  "  Declaration  and  Address  "  in  1809, 
Alexander  Campbell  called  the  attention  of  his  father  to 
the  fact  that  the  principles  therein  announced  required  the 
abandonment  of  infant  baptism,  since  there  could  not  be 
found  in  the  Christian  Scriptures  "  an  express  precept  or 
an  example  "  authorizing  the  baptism  of  babes.  A  little 
later  he  engaged  in  a  friendly  private  discussion  with  the 
Rev.  Mr.  Riddle,  a  minister  of  the  Associate  Reformed 
Church,  in  regard  to  the  principles  of  the  "  Declaration 
and  Address,"  in  which  Mr.  Riddle  admitted  that  there  is 
no  direct  authority  in  sacred  Scripture  for  infant  baptism. 
This  admission  led  Alexander  Campbell  to  determine  that 
he  would  make  an  effort  to  settle  in  his  own  mind  and  for 
at  least  his  own  satisfaction  the  teaching  of  the  New  Testa- 
ment on  the  subject.  Up  to  the  time  of  entering  on  this 
investigation  de  novo,  Mr.  Campbell  occupied  a  position  on 
the  whole  question  of  baptism  well  expressed  in  his  own 
way  in  the  following  words : 

"  As  I  am  sure  that  it  is  unscriptural  to  make  this  mat- 
ter a  term  of  communion,  I  let  it  slip.  I  wish  to  think  and 
let  think  on  these  matters."  ("  Memoirs  of  Alexander 
Campbell,"  by  Richardson,  vol.  i.,  p.  392.) 

But  he  now  determined  to  abandon  all  unin.spired  author- 
ities and  apply  himself  diligently  and  prayerfully  to  a  care- 
ful study  of  Jesus  and  his  apostles,  that  he  might  learn 


62  THE  DISCIPLES.  [Chap.  vi. 

from  than  alone  what  baptism  is,  and  for  whom.  Thomas 
Campbell  had  already  immersed  three  members  of  the 
Christian  Association.  There  seems  to  have  been  no  doubt 
in  the  minds  of  the  Campbells  and  their  associates  that  an 
immersion  of  believers  in  the  name  of  the  Lord  Jesus  was  a 
legitimate  form  of  Christian  baptism.  The  question  began 
to  be,  Ca7i  we  innocently  omit  the  baptism  of  believers  ? 
The  immediate  result  of  the  investigation  was  that  on  the 
twelfth  day  of  June,  i8i2,  Alexander  Campbell  and  his 
wife,  Thomas  Campbell  and  his  wife.  Miss  Dorothea  Camp- 
bell, and  Mr.  and  Mrs.  James  Hanen  were  immersed  by 
Elder  Mathias  Luce,  of  the  Baptist  denomination.  Thomas 
Campbell,  before  going  into  the  water,  delivered  a  lengthy 
address,  in  which  he  set  forth  in  detail  the  steps  by  which 
he  had  reached  a  position  in  favor  of  the  immersion  of  be- 
lievers as  alone  the  act  of  Christian  baptism.  Alexander 
delivered  an  elaborate  address  on  the  same  subject.  The 
services  continued  through  seven  hours!  At  the  next 
meeting  of  the  church  thirteen  other  members  expressed 
a  desire  to  be  immersed.  They  were,  therefore,  baptized 
on  a  simple  confession  of  faith  in  Jesus  as  the  Son  of 
God. 

By  faith  in  Christ  was  meant  such  a  reception  of  the 
testimony  concerning  the  Messianic  claims  of  the  Son  of 
Mary  as  led  to  the  belief  that  he  is  the  Son  of  God,  and 
the  Saviour  of  lost  men ;  and  this  again  to  a  simple,  un- 
reserved, hearty  trust  in  him  as  willing  to  save  sinners. 
Paul  said,  "  I  know  him  whom  I  have  believed,  and  I  am 
persuaded  that  he  is  able  to  guard  that  which  I  have  com- 
mitted to  him  against  that  day."  This  is  saving  faith. 
"  The  faith  that  saves  is  a  believing  on  or  into  Christ ;  a 
receiving  Christ  himself;  a  trusting  in  Christ,  in  all  the 
grandeur  of  his  personal  character,  and  in  all  the  glory  of 
his  official  relations  as  Prophet,  Priest,  and  King."     "The 


THE  NATURE   OF  FAITH.  63 

question,  therefore,  in  regard  to  faith  was  not  in  the  be- 
ginning "  of  the  Christian  reHgion,  "  Wliat  do  you  be- 
Heve?  but,  in  whom  do  you  beheve?"  "  It  was  the  ques- 
tion addressed  by  Christ  himself  to  one  who  sought  to 
know  the  truth :  '  Dost  thou  believe  on  the  Son  of  God  ?  ' 
And  the  answer  was,  '  Who  is  he,  Lord,  that  I  may  believe 
on  him?  '  "  Alexander  Campbell,  in  a  discourse  delivered 
in  the  early  part  of  the  year  181 1,  took  the  position  that  the 
faith  by  which  the  soul  is  saved  is  a  "  trusting  in  Christ,"  a 
"hearty  reliance  on  him  for  salvation."  Thomas  Camp- 
bell about  the  time  of  his  immersion  said : 

"  It  is  not  a  theory,  but  a  believing  experience  of  the 
power  of  the  truth  in  our  own  hearts,  that  will  qualify  us 
either  to  live  or  preach  the  gospel  of  a  free,  unconditional 
salvation  through  faith ;  and  we  may  as  well  look  to  the 
north  in  December  for  the  warming  breeze  to  dissolve  the 
wintry  ice  as  to  extract  this  believing  experience  of  the 
power  of  the  truth  out  of  the  most  refined  and  exquisite 
theory  about  the  nature  and  properties  of  faith,  or  of  justi- 
fication, or  of  any  other  point  of  the  divine  testimony, 
abstracted  from  the  testimony  itself,  as  exhibited  and  ad- 
dressed to  us  in  the  Scriptures.  Let  us  once  for  all  be 
convinced  by  this,  that  we  may  addict  ourselves  to  study, 
believe,  and  preach  our  Bibles,  and  then  shall  we  study  and 
live  and  preach  to  profit." 

Thomas  Campbell  had  no  thought  in  the  beginning"  of 
his  great  movement  in  behalf  of  Christian  union  by  a  re- 
turn in  faith  and  in  life  to  the  religion  of  our  Lord  as  de- 
scribed in  the  New  Testament  that  he  would  abandon  the 
practice  of  baptizing  unbelievers;  nor  that  he  would  be  .led 
to  administer  the  ordinance  only  to  such  as  would  believe 
in  and  confess  Christ ;  nor  that  sprinkling  would  be  given 
up  for  immersion.  Far  from  his  mind  were  such  radical 
changes  as  these ;   but  he  had  determined  to  follow  the 


64  THE  DISCIPLES.  [Chap.  vi. 

Christ,  and  this  solemn  and  fixed  determination  produced 
the  change  in  his  beUef  and  practice  here  recorded. 

The  fact  that  the  immersion  of  penitent  believers  on 
a  confession  of  faith  in  Jesus  as  the  Son  of  God  and  the 
Saviour  of  men  had  been  accepted  by  the  Campbells  and 
their  cooperants  in  the  work  of  reform  as  tJie  one  baptism 
taught  in  the  New  Testament,  at  once  destroyed  the  fee- 
ble bond  of  sympathy  which  yet  remained  between  them 
and  the  Pedobaptists.  Nor  did  this  change  at  once  place 
the  reformers  in  living  sympathy  with  the  Baptists  S.s 
Baptists  then  taught  and  practiced.  To  all  who  desired  to 
be  baptized,  the  reformers,  in  harmony  with  their  openly 
avowed  principles,  could  only  say,  "  If  thou  believest  with 
all  thine  heart,  thou  mayest."  (Acts  viii.  37.)  But  this 
simple  method  was  not  at  all  pleasing  to  the  Baptists  of 
that  time  in  that  place.  The  little  Brush  Run  church, 
therefore,  was,  apparently  at  least,  more  entirel)'  out  of 
fellowship  with  Christian  believers  than  at  any  previous 
period.  The  acceptance  of  believers'  baptism — and  im- 
mersion— caused  some  disturbance  also  among  those  who 
had  been  beautifully  united  in  the  sentiments  expressed 
in  the  "  Declaration  and  Address,"  and  in  the  work  of 
union  which  had  been  begun.  Immersion,  instead  of  being 
a  bond  of  union,  was  an  occasion  of  separation  between 
some  who  had  previously  been  joined  together  in  a  loving 
fellowship.  But  while  the  changed  position  of  the  Brush 
Run  church  as  to  baptism  did  not  identify  it  altogether 
with  the  churches  of  the  Baptist  denomination,  there  was, 
on  the  part  of  some  Baptists,  a  feeling  of  brotherly  kind- 
ness toward  the  Campbells  and  their  little  flock  which  led 
to  invitations  "  from  every  quarter  "  to  Alexander  Camp- 
bell "  to  visit  their  churches,  and,  though  not  a  member,  to 
preach  for  them."  "  He  often,"  therefore,  "spoke  to  the 
Baptist  congregations  for  sixty  miles  around."     "  They  all 


POSITION   OF   THE   BRUSH  RUN  CHURCH.  65 

pressed  "  the  Brush  Run  church  "  to  join  their  Redstone 
Association."  There  were,  however^  from  the  point  of 
view  occupied  by  the  Campbells,  some  objections  to  such 
a  union. 

In  the  first  place,  and  chiefly,  "  the  churches  composing 
the  association  had  adopted  the  Confession  of  Faith  set 
forth  by  a  Baptist  association  at  Philadelphia,  Septem- 
ber 25,  1747,  and  which  contained  a  fair  proportion  of 
the  unscriptural  theories  and  speculations  usually  found  in 
such  standards."  And  in  the  second  place,  as  has  been 
said,  "  immersion  itself  was  not  to  the  church  at  Brush 
Run  precisely  what  it  was  to  the  Baptist  Church.  To  the 
latter  it  was  merely  a  cominandincut — a  sort  of  front  door 
by  which  regularity  and  good  order  required  people  to  en- 
ter the  church.  With  the  former  it  was  a  discovery  which 
had  the  effect  of  readjusting  all  their  ideas  of  the  Christian 
institution.  It  was  to  them  the  primitive  confession  of 
Christ,  and  a  gracious  token  of  salvation."  ("  Memoirs  of 
Alexander  Campbell,"  vol.  i.,  p.  437.) 

In  1848  Alexander  Campbell  said  that  at  the  time  of 
his  immersion,  thirty-six  years  before,  he  "  had  no  idea  of 
uniting  with  the  Baptists  more  than  with  the  Moravians  or 
the  mere  Independents.  I  had  unfortunately  formed  a 
very  unfavorable  opinion  of  the  Baptist  preachers  as  then 
introduced  to  my  acquaintance,  as  narrow,  contracted,  illib- 
eral, and  uneducated  men."  ("Millennial  Harbinger," 
series  iii.,  \o\.  \-.,  p.  344.) 

The  Brush  Run  church,  however,  having  been  invited 
to  become  a  member  of  the  Redstone  Association  of  Bap- 
tist Churches,  the  matter  was  placed  "  before  the  church  in 
the  fall  of  1 81 3.  We  discussed  the  propriety  of  the  mea- 
sure. After  much  discussion  and  earnest  desire  to  be 
directed  b}'  the  wisdom  which  cometh  from  above,  we 
finally  conchuled  to  make  an  o\-erture  to  that  effect,  and 


66  THE  DISCIPLES.  [Chap.  vi. 

to  write  out  a  full  view  of  our  sentiments,  wishes,  and 
determinations  on  that  subject.  We  did  so  in  some  eight 
or  ten  pages  of  large  dimensions,  exhibiting  our  remon- 
strance against  all  human  creeds  as  bonds  of  communion 
or  union  amongst  Christian  churches,  and  expressing  a 
willingness,  upon  certain  conditions,  to  cooperate,  or  to 
unite  with  that  association,  provided  always  that  we  should 
be  allowed  to  teach  and  preach  whatever  we  learned  from 
the  Holy  Scriptures  regardless  of  any  creed  or  formula  in 
Christendom.  .  .  .  This  proposition  was  discussed  at  the 
association,  and,  after  much  debate,  was  decided  by  a  con- 
siderable majority  in  favor  of  our  being  received.  Thus  a 
union  was  formed  "  with  the  Baptists.  ("  Millennial  Har- 
binger," series  iii.,  vol.  v.,  pp.  346,  347.) 

Thomas  Campbell  warmly  approved  of  the  union  of  the 
Brush  Run  church  with  the  Baptist  denomination,  since  it 
removed  from  him  and  the  little  congregation  the  odium 
of  forming  a  new  religious  body,  and  so  adding  to  the 
lamentable  divisions  already  existing  in  the  church  for 
which  Jesus  laid  down  his  life.  Peace  with  his  brethren, 
not  war,  was  his  aim. 

Of  Baptists  who.  were  opposed  to  the  reception  of  the 
Brush  Run  church  was  Elder  Pritchard.  In  18 16  the 
association  met  with  his  church.  When  a  desire  was  ex- 
pressed that  Alexander  Campbell  should  deliver  one  of 
the  discourses,  Mr.  Pritchard  objected  on  the  ground  that 
Mr.  Campbell  lived  so  near  to  the  place  of  meeting — only 
some  ten  miles  distant — that  those  who  wished  to  hear 
him  could  do  so  at  any  time.  The  real  reason  for  the  ob- 
jection seems  to  have  been  jealousy.  There  was  only  one 
congregation  of  Baptists  in  the  county  (Brooke  County, 
Va.),  and  Mr.  Pritchard  was  its  pastor.  Mr.  Campbell 
had  been  active  in  organizing  another,  and  had  collected 


SERMOX   OX   THE    LAW.  6 J 

a  considerable  sum  of  money  with  which  to  erect  a  house 
of  worship.  Mr.  Pritchard  felt  that  Mr.  Campbell  was  pur- 
suing a  course  calculated  to  materially  reduce  his  influence 
in  the  county.  This  seems  to  be  the  true  state  of  the  case, 
and  furnishes  a  satisfactory  explanation  of  the  intense  hos- 
tility of  Mr.  Pritchard  toward  Mr.  Campbell.  At  any  rate, 
Mr.  Pritchard  was  determined  that  Alexander  Campbell 
should  not  deliver  a  discourse  before  the  Redstone  Asso- 
ciation at  its  meeting  in  1816.  The  name  of  a  Mr.  Stone 
was  therefore  put  in  the  place  of  that  of  Alexander  Camp- 
bell as  the  preacher  at  a  given  hour.  But  Stone  was  seized 
with  a  sudden  illness,  and  Campbell  was,  after  all,  called 
on  to  preach.  After  much  persuasion  he  consented  to 
deliver  a  discourse.  Rumors  were  abroad  concerning  his 
orthodoxy,  so  that  there  was  the  greatest  anxiety  and  the 
keenest  interest  not  only  to  see  him,  but  to  hear  every 
word  that  might  fall  from  his  lips.  Mr.  Campbell  gives 
the  following  account  of  an  impromptu  discourse  destined 
to  become  historic.      He  says  : 

"  Not  having  a  subject  at  command,  I  asked  to  speak 
the  second  discourse.  Elder  Cox  preceded  me.  At  the 
impulse  of  the  occasion  I  was  induced  to  draw  a  clear  line 
between  the  law  and  the  gospel,  the  old  dispensation  and 
the  new,  Moses  and  Christ.  This  was  my  theme.  No 
sooner  had  I  got  on  the  way  than  Elder  Pritchard  came 
up  into  the  tent  and  called  out  two  or  three  of  the  preach- 
ers to  see  a  lady  suddenly  taken  sick,  and  thus  created 
much  confusion  in  the  audience.  I  could  not  understand 
it.  Finally,  they  got  composed,  and  I  proceeded.  The 
congregation  became  much  engaged ;  we  all  seemed  to 
forget  the  things  around  us,  and  went  into  the  merits  of 
the  subject.  The  result  was,  during  the  interval  (as  I 
learned   long   afterward)   the  over- zealous  elder  called  a 


68  THE  DISCIPLES.  [Chap.  vi. 

council  of  the  preachers,  and  proposed  to  them  to  have  me 
forthwith  condemned  before  the  people  by  a  formal  decla- 
ration from  the  stand,  repudiating  my  discourse  as  '  not 
Baptist  doctrine.'  One  of  the  elders  said,  'Elder  Pritch- 
ard,  I  am  not  yet  prepared  to  say  whether  it  be  or  be  not 
Bible  doctrine ;  but  one  thing  I  can  say,  were  we  to  make 
such  an  annunciation,  we  would  sacrifice  ourselves  and 
not  Mr.  Campbell.'  " 

And  thus  originated  Alexander  Campbell's  "  Sermon  on 
the  Law."  The  full  text  of  the  discourse  is  in  the  "  Mil- 
lennial Harbinger  "  for  1846  ;  the  text  was  Romans  viii.  3  : 
"  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God,  sending  his  own  Son  in  the  Hke- 
ness  of  sinful  flesh  and  for  sin,  condemned  sin  in  the  flesh." 
The  following  is  the  outline : 

"  I.  Endeavor  to  ascertain  what  ideas  we  are  to  attach 
to  the  phrase  tJie  lazv,  in  this  and  similar  portions  of  the 
sacred  Scriptures. 

"  II.  Point  out  those  things  which  the  law  could  not 
accomplish. 

"  III.  Demonstrate  the  reason  why  the  laiv  failed  to  ac- 
complish those  objects. 

"  IV.  Illustrate  how  God  has  remedied  those  relative 
defects  of  tJie  lazv. 

"  V.  Deduce  such  conclusions  from  these  premises  as 
must  obviously  and  necessarily  present  themselves  to 
every  unbiased  and  reflecting  mind." 

Many  years  afterward,  looking  back  on  the  incidents 
preceding,  accompanying,  and  following  the  "  Sermon  on 
the  Law,"  Mr.  Campbell  said: 

"  I  may,  I  presume,  regard  its  existence  as  providential ; 
and  although  long  unwilling  to  believe  it,  I  must  now 
think  that  envy  or  jealousy,  or  some  fleshly  principle, 
rather  than  pure  zeal  for  dixine  truth,  instituted  the  cru- 


CIRCULAR   LETTER.  69 

sade  which  for  seven  successive  years  was  carried  on 
against  my  views  as  superlatively  heterodox  and  danger- 
ous to  the  whole  community." 

It  is  more  than  probable  that  Alexander  Campbell  would 
have  lived  and  died  in  the  fellowship  of  the  Baptist  de- 
nomination but  for  the  persecutions  to  which  he  was  sub- 
jected on  account  of  the  sermon  delivered  before  the  Red- 
stone Association  in  1816.     ("  Millennial  Harbinger,"  1846, 

P-  493-) 

An  effort  was  made  to  bring  Mr.  Campbell  to  a  trial  for 
heresy  based  on  this  discourse,  but  it  was  not  successful. 

Thomas  Campbell  at  this  meeting  of  the  association 
presented  an  application  for  admission  from  a  small  con- 
gregation of  immersed  believers  in  Pittsburg.  The  appli- 
cation was  rejected  because  it  was  not  accompanied,  as 
the  constitution  of  the  association  required,  by  a  formal 
statement  of  theological  opinions. 

At  the  same  meeting  Thomas  Campbell  read  the  annual 
circular  letter  which  by  appointment  he  had  prepared. 
The  item  in  the  minutes  referring  to  this  mattei"  reads 
as  follows:  "The  circular  letter  prepared  by  T.  Campbell 
was  read  and  accepted  without  amendment."  The  sub- 
ject treated  in  this  letter  was  the  doctrine  of  the  Trinity, 
and  a  most  remarkable  feature  of  the  production  is  the 
fact  that  the  word  Trinity  is  not  used  in  any  part  of  it. 
Nevertheless,  the  "circular  letter"  on  the  Trinity,  "pre- 
pared by  Rev.  T.  Campbell,  was  read  and  accepted  with- 
out amendment " !  Mr.  Campbell  presented  the  nature 
of  our  Lord  and  the  mysterious  relations  of  Father,  Son, 
and  Spirit  to  one  another,  as  near  as  possible,  in  the  lan- 
guage of  the  Holy  Scripture.  He  did  it  in  such  a  spirit 
and  manner  as  to  be,  so  far  as  the  records  furnish  evidence, 
altogether  acceptable  to  the  brethren  present,  notwith- 
standing their  eagerness  to  discover  heretical  sentiments 


70  THE  DISCIPLES.  [Chap.  vi. 

in  the  minds  of  the  Campbells  and  their  friends.  When 
the  suggestion  was  made  that  at  the  meeting  of  the  associ- 
ation, to  be  held  in  1817,  with  the  church  at  Peter's  Creek, 
Alexander  Campbell  should  be  proceeded  against  on  the 
ground  of  entertaining  and  promulgating  heretical  opinions, 
he  expressed  a  readiness  to  defend,  at  once,  his  position, 
as  expressed  in  the  offensive  discourse,  against  any  and 
all  attacks  from  any  person  or  persons  whomsoever.  The 
question  of  proceeding  against  Mr.  Campbell  for  heresy 
was  dismissed  on  the  ground  that  the  association  had  no 
jurisdiction  in  the  case. 

It  is  interesting  to  look  back  to  the  meeting  of  the  Red- 
stone Association  of  Baptist  Churches  in  18 16,  and  note 
its  composition  as  we  study  its  effort  to  maintain  the  true 
and,  in  that  part  of  the  world,  orthodox  conception  of  the 
gospel  of  the  Son  of  God.  Thirty-three  churches  were 
represented  in  the  association.  The  aggregate  member- 
ship was  ele\^en  hundred  and  thirty-nine,  an  axerage  of 
a  little  more  than  thirty-four  members  to  a  church.  No 
church  in  the  association  had  a  hundred  members.  Look, 
too,  at  the  names  of  some  of  them  :  Peter's  Creek,  George's 
Creek,  Turkey  Foot,  Forks  of  Cheat,  Little  Redstone, 
Maple  Creek,  Big  Redstone,  Indian  Creek,  Head  of 
Whitely,  Ten  Mile,  Forks  of  Yough,  Horseshoe,  Sandy 
Creek,  Plumb  Run,  King's  Creek,  Dunkird  Creek,  Cross 
Creek,  Short  Creek,  Pigeon  Creek,  Wells  Creek,  Flat  Run, 
and  Salt  Creek! 

Comment  as  to  the  fitness  of  such  an  association  to 
determine  the  orthodoxy  of  Alexander  Campbell,  or  any 
other  gentleman  of  liberal  culture,  is  not  needed. 

The  Campbells  were  never  expelled  from  an}'  Baptist 
church  nor  from  any  association  of  Baptist  churches.  In 
the  course  of  time  life  in  the  Redstone  Association  became 
so  unplea.sant  that  they  voluntarily  entered  the  Mahoning 


DISSOLUTION   OF  MAHONING   ASSOCIATION.  7  I 

Association.  In  1827  this  association  adjourned,  as  such, 
sine  dine,  the  majority  beheving  that  there  is  no  warrant 
in  Scripture  for  such  organizations  of  churches.  To  this 
action  Alexander  Campbell  was  opposed.  He  thought 
that  some  such  organization  was  needed,  and  that  there 
was  no  reason  why  a  specific  "  thus  saith  the  Lord  "  should 
be  required  in  a  case  of  this  character. 


CHAPTER   VII. 

THE    PROBLEM    OF    CHRISTIAN    UNION. 

One  of  the  most  natural  things  in  the  world  was  that 
the  people  who  had  been  taught  and  influenced  respect- 
ively by  B.  W.  Stone  and  Alexander  Campbell,  princi- 
pally in  the  States  of  Kentucky  and  Virginia,  should  come 
together  on  the  simple,  practical,  evangelical  platform 
suggested  and  advocated  by  each. 

An  interesting  correspondence  between  Messrs.  Camp- 
bell and  Stone  on  the  nature  of  Jesus,  on  the  atonement 
for  sin  made  by  the  Christ  in  his  death,  on  the  work  of  the 
Holy  Spirit  in  conversion  and  sanctification,  and  on  the 
doctrine  of  baptism  for  the  remission  of  sins,  resulted  in 
such  an  agreement  that  a  union  was  consummated  in  Lex- 
ington, Ky.,  in  the  early  part  of  the  year  1832. 

A  careful  and  impartial  study  of  this  happy  event  shows 
that  it  was  not  the  result  of  an  entire  agreement  in  matters 
of  exegesis,  interpretation,  theology,  nor  dogma,  but  there 
was  an  agreement  in  these  things  only  in  such  a  degree  that 
the  parties  to  the  union  were  able  to  cooperate  heartily  in 
])reaching  the  gospel  to  the  unevangelized.  There  was  no 
difficulty  in  coming  to  an  agreement  as  to  the  fundamental 
facts,  the  great  underlying  truths,  the  commands,  the 
promises,  and  the  warnings  of  the  gospel  of  the  Son  of 
God.  There  was  an  agreement  to  present  these  things 
to  the  people,  urging  them  at  the  same  time  by  an  im- 
mediate and  unconditional  surrender  of  heart  and  life  to 
the  Christ  to  begin  to  live  with  reference  to  him.  Accom- 
72 


REFORMERS  AND    CHRISTIANS.  73 

plished  men  were  employed  to  do  the  work  of  evangel- 
ists, going  through  the  country  in  pairs,  one  a  represent- 
ative of  those  who  had  been  taught  by  Stone,  the  other 
representing  such  as  had  received  instruction  from  Camp- 
bell. The  divine  blessing  attended  the  efforts  of  these 
men  to  such  an  extent  that  great  numbers  were  turned  to 
the  Lord  Jesus. 

The  friends  of  Campbell  were  currently  known  as  Re- 
formers, while  those  who  were  more  especially  under  the 
influence  of  Stone  were  popularly  designated  as  Christians. 
To  increase  and  make  more  perfect  and  permanent  the 
union,  a  joint  editorial  supervision  was  taken  of  the 
"  Christian  Messenger,"  a  paper  which  had  been  established 
by  and  conducted  in  the  interests  of  the  Reformers. 

There  were  many  little  differences  to  adjust  between 
these  communities,  of  which  it  is  not  necessary  to  speak 
further  than  to  say  that  the  devotion  of  all  to  the  Lord 
Jesus  was  so  sincere  and  hearty  that  these  matters,  as 
time  passed,  gradually  settled  themselves  in  a  satisfactory 
manner. 

The  name  may,  however,  be  mentioned  as  one  of  these 
topics.  Mr.  Stone  favored  the  name  Christian  ;  Mr.  Camp- 
bell preferred  the  name  Disciple.  Stone  and  his  friends 
maintained  that  the  name  Christian  was  given,  in  the  be- 
ginning, by  divine  authority.  This  Mr.  Campbell  and  h-is 
friends  denied.  They  also  preferred,  as  less  offensive  to 
good  people,  and  quite  as  Scriptural,  to  sa)/  the  least,  as 
the  name  Christian,  the  name  Disciple.  But  these  opin- 
ions were  not  permitted  to  disturb  the  fellowship  of  these 
children  of  God.  And  so  it  has  come  to  pass  that  the 
people  the  story  of  whose  genesis  and  growth  is  here 
given,  are  known  sometimes  as  Christians,  sometimes  as 
Disciples  of  Christ,  while  their  local  organizations  are 
known  in  some   places  as  the  Christian  Church,  and  in 


74  THE  DISCIPLES.  [Chap.  vii. 

Others  as  Church  of  Disciples,  or  Disciples'  Church.  Usu- 
ally, however,  the  legal  title  of  any  local  church  is  simply 
the  Church  of  Christ  at  such  a  place. 

In  this  union  there  were  mutual  pledges  to  meet  on  the 
Bible  as  common  ground,  and  to  preach  only,  in  the 
evangelization  of  men,  the  simple  and  obvious  truths, 
facts,  commands,  promises,  and  warnings  of  the  gospel. 
The  friends  of  Stone  did  not  join  Alexander  Campbell  as 
their  leader,  nor  did  the  brethren  of  Campbell  join  B.  W. 
Stone,  but,  all  having  taken  Jesus  as  their  leader,  became 
one  body — not  Stoneites,  nor  Campbellites,  but  simply  and 
only  Christians,  Disciples  of  Christ,  saints,  brethren,  chil- 
dren of  God.  And  why  may  not  similar  results  be  brought 
about  between  other  people? 

As  still  further  illustrating  the  spirit  and  character  of 
this  union,  read  the  following  address,  delivered  at  the  time 
of  the  consummation  of  the  union  by  the  Rev.  John  Smith. 

"  God  has,"  said  Mr.  Smith,  "  but  one  people  on  earth. 
He  has  given  to  them  but  one  Book,  and  therein  exhorts 
and  commands  them  to  be  one  family.  A  union  such  as 
we  plead  for — a  union  of  God's  people  on  that  one  Book 
— must  then  be  practicable. 

"  Every  Christian  desires  to  stand  complete  in  the  whole 
will  of  God.  The  prayer  of  the  Saviour  and  the  whole 
tenor  of  his  teaching  clearly  show  that  it  is  God's  will  that 
his  children  should  be  united.  To  a  Christian,  then,  such 
a  union  must  be  desirable. 

"  But  an  amalgamation  of  sects  is  not  such  a  union  as 
Christ  prayed  for  and  God  enjoins.  To  agree  to  be  one 
upon  any  system  of  man's  invention  would  be  contrary  to 
his  will,  and  could  never  be  a  blessing  to  the  church  or  the 
world.  Therefore  the  only  union  practicable  or  desirable 
must  be  based  on  the  Word  of  God  as  the  only  rule  of 
faith  and  practice. 


THE   LANGUAGE    OF  INSPIRATION.  75 

"  There  are  certain  abstruse  or  speculative  matters — 
such  as  the  mode  of  the  divine  existence,  and  the  ground 
and  nature  of  the  atonement — that  have  for  centuries 
been  themes  of  discussion  among  Christians.  These  ques- 
tions are  as  far  from  being  settled  now  as  they  were  in  the 
beginning  of  the  controversy.  By  a  needless  and  intem- 
perate discussion  of  them  much  feehng  has  been  provoked, 
and  divisions  have  been  produced. 

"  For  several  years  past  I  have  tried  to  speak  on  such 
subjects  only  in  the  language  of  inspiration,  for  it  can 
offend  no  one  to  say  about  those  things  just  what  the  Lord 
himself  has  said.  In  this  Scriptural  style  of  speech  all 
Christians  should  be  agreed.  It  cannot  be  wrong — -it  can 
do  no  harm.  If  I  come  to  the  passage,  '  My  Father  is 
greater  than  I,'  I  will  quote  it,  but  wih  not  stop  to  specu- 
late upon  the  inferiority  of  the  Son.  If  I  read,  '  Being  in 
the  form  of  God  he  thought  it  not  robbery  to  be  equal 
with  God,'  I  will  not  stop  to  speculate  upon  the  consub- 
stantial  nature  of  the  Father  and  the  Son.  I  will  not 
linger  to  build  a  theory  on  such  texts,  and  thus  encourage 
a  speculative  and  wrangling  spirit  among  my  brethren. 
I  will  present  these  subjects  only  in  the  words  which  the 
Lord  has  given  to  me ;  I  know  that  he  will  not  be  dis- 
pleased if  we  say  just  what  he  has  said.  Whatever  opin- 
ions about  these  and  similar  subjects  I  may  have  reached 
in  the  course  of  my  investigations,  if  I  never  distract  the 
Church  of  God  with  them,  or  seek  to  impose  them  on  my 
brethren,  they  will  never  do  the  world  any  harm. 

"  I  have  the  more  cheerfully  resolved  on  this  course 
because 'the  gospel  is  a  system  of  facts,  commands,  and 
promises,  and  no  deduction  or  inference  from  them,  how- 
ever logical  or  true,  forms  any  part  of  the  gospel  of  Jesus 
Christ.  No  heaven  is  promised  to  those  who  hold  them, 
and  no  hell  is  threatened  to  those  who  deny  them.      They 


76  THE  DISCIPLES.  [Chap.  vii. 

do  not  constitute,  singly  or  together,  any  item  of  the 
ancient  apostoHc  gospel. 

"  While  there  is  but  one  faith,  there  may  be  ten  thou- 
sand opinions ;  and  hence  if  Christians  are  ever  to  be  one 
they  must  be  one  in  faith  and  not  in  opinion.  When  cer- 
tain subjects  arise  even  in  conversation  or  social  discussion 
to  which  there  is  a  contrariety  of  opinion  and  sensitiveness 
of  feeling,  speak  of  them  in  the  words  of  the  Scriptures 
and  no  offense  will  be  given  and  no  pride  of  doctrine  will 
be  encouraged.  W'e  may  even  come  in  the  end,  by  thus 
•Speaking  the  same  things,  to  think  the  same  things. 

"  For  several  years  past  I  have  stood  pledged  to  meet 
the  religious  world,  or  any  part  of  it,  in  the  ancient  gospel 
and  order  of  things  as  presented  in  the  words  of  the  Book. 
This  is  the  foundation  on  which  Christians  once  stood,  and 
on  it  they  can  and  ought  to  stand  again.  From  this  I 
cannot  depart  to  meet  any  man  or  set  of  men  in  the  wide 
world.  W'hile  for  the  sake  of  peace  and  Christian  union 
I  have  long  since  waived  the  public  maintenance  of  any 
.speculation  I  may  hold,  yet  not  one  gospel  fact,  command- 
ment, or  promise  will  I  surrender  for  the  world. 

"  Let  us  then,  my  brethren,  be  no  longer  Campbellites 
or  Stoneites,  New  Lights  or  Old  Lights,  or  any  other  kind 
of  Lights,  but  let  us  all  come  to  the  Bible,  and  to  the  Bible 
alone,  as  the  only  book  in  the  world  that  can  give  us  the 
light  we  need."  ("  Life  of  Elder  John  Smith,"  by  John 
Augustus  Williams,  pp.  452-454.) 

At  the  close  of  this  address  B.  W.  Stone  arose  and 
said : 

"  I  will  not  attempt  to  introduce  any  new  topic,  but  will 
say  a  few  things  on  the  subjects  already  presented  by  my 
beloved  brother. 

"The  controversies  of  the  church  sufficiently  prove  that 
Christians  ne\er  can  be  one  in  their   speculations    upon 


.-/.\'  AGREEiMENT  REACHED.  ']'] 

these  mysterious  and  sublime  subjects,  which,  while  they 
interest  the  Christian  philosopher,  cannot  edify  the  church. 
After  we  had  given  up  all  creeds  and  had  taken  the  Bible, 
and  the  Bible  alone,  as  our  rule  of  faith  and  practice,  we 
met  with  so  much  opposition  that  by  force  of  circumstances 
I  was  led  to  deliver  some  speculative  discourses  upon 
these  subjects,  but  I  never  preached  a  sermon  of  that  kind 
that  once  feasted  my  heart.  I  always  felt  a  barrenness  of 
soul  afterward.  I  perfectly  accord  with  Brother  Smith 
that  these  speculations  should  never  be  taken  into  the 
pulpit,  but  that  when  compelled  to  speak  of  them  at  all  we 
should  do  so  in  the  words  of  inspiration. 

"  I  have  not  one  objection  to  the  ground  laid  down  by 
him  as  the  true  Scriptural  basis  of  union  among  the  people 
of  God,  and  I  am  willing  to  give  him  now  and  here  my 
liand."      ("  Life  of  Smith,"  by  Williams,  p.  455.) 

It  remains  only  to  be  said  that  this  union  was  not  a 
surrender  of  one  party  to  the  other.  It  was  an  agreement 
of  such  as  already  recognized  and  loved  one  another  as 
brethren  to  henceforth  worship  and  work  together.  It 
was  a  union  of  those  who  held  alike  the  necessity  of  im- 
plicit faith  and  unreserved  obedience ;  who  accepted  the 
facts,  commands,  and  promises  contained  in  the  New  Tes- 
tament;  who  conceded  the  right  of  private  judgment  to 
all ;  who  taught  that  opinions  are  no  part  of  the  faith  once 
for  all  dehvered  to  the  saints ;  and  who  now  pledged  to 
one  another  and  to  the  world  that  no  speculative  matters 
should  ever  be  debated  to  the  disturbance  of  the  peace  and 
harmony  of  the  church,  but  that,  when  compelled  to  speak 
on  controverted  subjects,  they  would  adopt  the  style  and 
language  of  the  Holy  Spirit. 

Throughout  their  entire  history  the  Disciples  have  been 
deeply  interested  in  the  problem  of  union  among  the 
divided  children  of  our  common  Father.      Thev  ha\-e  given 


78  THE   DISCIPLES.  [Chap.  vii. 

sympathetic  attention  to  every  proposition  looking  to  the 
reunion  of  Christendom.  Frequent  conferences,  more  or 
less  formal,  looking  to  such  an  adjustment  of  differences 
between  them  and  their  Baptist  brethren  as  wi'U  enable 
them  to  cooperate  in  giving  the  word  of  life  to  those  who 
are  dead  in  sins  have  been  held.  Nor  is  there  reason  to 
doubt  that  there  is  between  Baptists  and  Disciples  an  in- 
creasing desire  for  such  a  union,  with  a  growing  probabil- 
ity that  sooner  or  later  such  a  result  will  be  secured.  This 
expectation  is  entertained,  not  because  we  are  good  enough 
or  wise  enough  to  bring  it  to  pass,  but  because  it  is  the 
will  of  God,  and  he  will  bring  it  to  pass.  And  there  will 
be  a  much  more  extensive  union  for  this  beneficent  work, 
the  preaching  of  the  gospel  to  the  whole  creation.  There 
is  not  a  word  in  the  New  Testament  on  the  subject  of 
church  union,  but  there  is  much  about  Christian  union. 

Believers  are  exhorted  in  the  New  Testament  to  "  en- 
deavor to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace."  (Eph.  iv.  3.)  Those  who  are  called  saints  are  told 
to  "mark"  those  who  "cause  divisions  and  offenses  con- 
trary to  the  doctrine  of  Christ,"  and  "  avoid  them."  (Rom. 
xvi.  17,  18.)  Members  of  the  Church  of  God  are  exhorted 
to  speak  the  same  things  and  to  be  perfectly  joined  together 
in  the  .same  mind  and  in  the  same  judgment,  (i  Cor.  i.  10.) 
Divisions  among  those  who  call  on  the  name  of  Jesus  Christ 
our  Lord  are  evidences  of  remaining  among  those  who 
ought  in  all  things  to  be  led  by  the  Spirit  of  God.  (Rom. 
viii.  14;  I  Cor.  iii.  1-4.)  The  Christ  prayed  that  his  per- 
sonal friends  and  followers  might  be  united  as  the  Father 
and  the  Son  are  one.  (John  xvii.  11.)  And  this  prayer 
was  answered,  for  we  read  that  after  the  departure  of  our 
Lord  for  heaven  his  friends  returned  from  the  place  of 
the  ascension  to  an  upper  room  in  Jerusalem,  where  they 
"  continued  witli  one  accord  in  prayer  and  supplication  " 


THE   PROBLEM   OF   UNION.  79 

(Acts  i.  14)  until  "the  day  of  Pentecost  was  fully  come," 
when  "  suddenly  "  "  they  were  all  filled  with  the  Holy 
Spirit,  and  began  to  speak,"  in  such  a  manner  that  "the 
multitude  came  together  and  were  confounded,"  becom- 
ing at  length,  as  they  heard  of  "  the  wonderful  works  of 
God,"  "pricked  in  the  heart"  (Acts  ii.  2,  4,  6,  37),  ex- 
claiming at  length,  "  Men,  brethren,  what  shall  we  do?  " 

The  Christ  also  prayed  for  those  who  would  believe  on 
him  through  the  testimony  of  those  whom  he  ordained  to 
be  his  witnesses,  "  both  in  Jerusalem,  and  in  all  Judea, 
and  in  Samaria,  and  unto  the  uttermost  part  of  the  earth  " 
(Acts  i.  8),  that  they  might  "  be  one,  as  thou,  Father,  art 
in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us :  that 
the  world  may  believe  that  thou  hast  sent  me."  (John 
xvii.  20,  21.)  And  this  prayer  also  received  an  answer  in 
the  apostolic  age,  for  we  read  that  "the  multitude"  of 
those  who  "  believed  "  on  Jesus  as  the  Messiah  in  Jeru- 
salem "  were  of  one  heart  and  of  one  soul  "  (Acts  iv.  32), 
and  that  as  a  result  of  this  unity  "  a  great  company  of  the 
priests  were  obedient  to  the  faith."  (Acts  vi.  7.)  The 
Holy  Spirit  places  sectarianism  in  a  list  with  adultery, 
fornication,  uncleanness,  licentiousness,  idolatry,  sorcery, 
enmity,  strife,  jealousy,  contention,  envy,  murder,  and 
drunkenness.  (Gal.  v.  20.)  All  these  things  belong  to 
the  flesh  and  are  opposed  to  the  Spirit.  On  the  contrary, 
"  the  fruit  of  the  Spirit  is  love,  jo}^  peace,  longsufTering, 
kindness,  goodness,  faith,  meekness,  and  self-control." 
(Gal.  V.  22,  23.) 

There  can  be  no  reasonable  doubt  as  to  the  desire  of 
the  Head  of  the  Body,  Jesus  Christ  our  Lord,  concerning  the 
relation  in  which  his  disciples  should  stand  toward  him  and 
toward  one  another. 

Let  us  now  consider  the  Disciples  in  their  relation  to 
the  proposition  made  a  few  years  ago  by  the  Protestant 


8o  THE  DISCIPLES.  [Chap.  vu. 

Episcopal  Church  looking  toward  the  reunion  of  Christen- 
dom.    The  facts  are  as  follows : 

In  the  year  1853  the  bishops  of  the  Episcopal  Church 
appointed  a  commission  to  confer  with  the  Christian  bod- 
ies in  the  United  States  which  were  desirous  of  promoting 
union  and  concord  among  all  who  love  our  Lord  Jesus 
in  sincerity  and  truth.  This  commission  did  formally  set 
forth  and  advocate  sundry  suggestions  and  recommenda- 
tions intended  to  accomplish  the  great  end  in  view.  In 
1 880  the  bishops  set  forth  a  declaration  to  the  effect  that 
in  virtue  of  what  they  were  pleased  to  characterize  as 
"the  solidarity  of  the  Catholic  Episcopate,"  "  it  was  the 
right  and  duty  of  the  episcopates  of  all  national  churches 
holding  the  primitive  faith  and  order  to  protect  in  the 
holding  of  that  faith  and  the  recovering  of  that  order  those 
who  had  been  wrongfully  deprived  of  both."  The  special 
reference  was  to  Christians  in  foreign  countries  who  are 
struggling  to  set  themselves  free  from  the  tyranny  of  the 
Bishop  of  Rome.  In  view  of  these  things,  and  also  in  view 
of  the  fact  that  "  many  of  the  faithful  in  Christ  Jesus  are 
praying  with  renewed  and  increasing  earnestness  that  some 
measure  may  be  adopted  at  this  time  for  the  reunion  of 
the  sundered  parts  of  Christendom,"  the  following  decla- 
ration was  published  to  the  world : 

"  The  bishops  of  the  Protestant  Episcopal  Church  in  the 
United  States  of  America  in  council  assembled,  as  bishops 
in  the  Church  of  God,  do  hereby  solemnly  declare  to  all 
whom  it  may  concern,  and  especially  to  our  fellow-Chris- 
tians of  the  dififerent  communions  in  this  land,  who,  in 
their  several  spheres,  have  contended  for  the  religion  of 
Christ : 

"  (1)  Our  earnest  desire  that  the  Saviour's  prayer  '  that 
we  all  may  be  one  '  ma}-,  in  its  deepest  and  truest  sense, 
be  speedily  fulfilled. 


PROPOSITION  OF   THE  BISHOPS.  8  I 

"  (2)  That  we  believe  that  all  who  have  been  duly  bap- 
tized with  water  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost  are  members  of  the  Holy 
CathoHc  Church. 

"  (3)  That  in  all  things  of  human  ordering  or  human 
choice,  relating  to  modes  of  worship  and  discipHne  or  to 
traditional  customs,  this  church  is  ready,  in  the  spirit  of 
love  and  humility,  to  forego  all  preferences  of  her  own. 

"  (4)  That  this  church  does  not  seek  to  absorb  other 
communions,  but  rather,  cooperating  with  them  on  a  basis 
of  a  common  faith  and  order,  to  discountenance  schism,  to 
heal  the  wounds  of  the  body  of  Christ,  and  to  promote  the 
charity  which  is  the  chief  of  Christian  graces  and  the  visi- 
ble manifestation  of  Christ  to  the  world. 

'' But  fnrthermoi'e,  we  do  affirm  that  the  Christian  unity 
now  so  earnestly  desired  by  the  memorialists  can  be  re- 
stored only  by  the  return  of  all  Christian  communions  to 
the  principles  of  unity  exemplified  by  the  undivided  Cath- 
olic Church  during  the  first  ages  of  its  existence ;  which 
principles  we  believe  to  be  the  substantial  deposit  of  Chris- 
tian faith  and  order  committed  by  Christ  and  his  apostles 
to  the  church  unto  the  end  of  the  world,  and  therefore 
incapable  of  compromise  or  surrender  by  those  who  have 
been  ordained  to  be  its  stewards  and  trustees  for  the  com- 
mon and  equal  benefit  of  all  men. 

"As  inherent  parts  of  this  sacred  deposit,  and  therefore 
as  essential  to  the  restoration  of  unity  among  the  divided 
branches  of  Christendom,  we  account  the  following,  to 
wit : 

"(i)  The  Holy  Scriptures  of  the  Old  and  New  Testa- 
ments as  the  revealed  Word  of  God  ; 

"  (2)  The  Nicene  Creed  as  the  sufficient  statement  of 
the   Christian  faith ; 

"  (3)  The  two  sacraments,  baptism  and  the  Supper  of 


82  THE  DISCIPLES.  [Chap.  vii. 

the  Lord,  ministered  with  unfailing  use  of  Christ's  words 
of  institution,  and  of  the  elements  ordained  by  him  ; 

"  (4)  The  Historic  Episcopate,  locally  adapted  in  the 
methods  of  its  administration  to  the  varying  needs  of 
the  nations  and  peoples  called  of  God  into  the  unity  of  his 
church. 

"Furtheriuorc,  deeply  grieved  by  the  sad  divisions  which 
afflict  the  Christian  church  in  our  own  land,  we  hereby 
declare  our  desire  and  readiness,  so  soon  as  there  shalJ  be 
any  authorized  response  to  this  declaration,  to  enter  into 
brotherly  conference  with  all  or  any  Christian  bodies  seek- 
ing the  restoration  of  the  organic  unity  of  the  church,  with 
a  view  to  the  earnest  study  of  the  conditions  under  which 
so  priceless  a  blessing  might  happily  be  brought  to  pass." 

By  resolution  a  commission,  consisting  of  five  bishops, 
five  clerical  and  five  lay  deputies,  was  appointed  to  com- 
municate to  the  organized  Christian  bodies  the  declaration 
set  forth  by  the  bishops,  above  quoted,  and  to  express  a 
readiness  to  enter  into  brotherly  conference  with  all  or 
any  Christian  bodies  seeking  the  restoration  of  the  organic 
unity  of  the  church. 

This  commission  in  1887  communicated  the  foregoing 
facts  and  request  to  the  General  Convention  of  Di-sciples 
of  Christ  at  its  annual  meeting  held  in  Indianapolis  in  the 
month  of  October  of  the  same  year. 

The  following  is  taken  from  t4ie  minutes  of  the  General 
Convention : 

"  REPORT    OF    THE    COMMITTEE    ON    CHRISTIAN    UNITY. 

"  The  commission  of  the  Protestant  Episcopal  Church 
on  Christian  unity,  having  sent  a  communication  to  the 
General  Christian  Missionary  Convention  at  Indianapolis, 
inviting  a  conference  on  this  question,  accompanying  the 


REPLY  TO    THE  PROPOSITION.  83 

invitation  with  a  copy  of  the  Declaration  of  the  House  of 
Bishops  of  said  church  on  this  subject,  the  General  Chris- 
tian Missionary  Convention  appointed  a  committee  to 
consider  the  invitation  and  report  on  it,  and  the  following 
report  from  the  committee  was  adopted,  enthusiastically, 
by  a  unanimous  vote : 

"  '  Your  committee,  to  whom  was  referred  the  commu- 
nication of  the  secretary  of  the  commission  on  Christian 
unity,  appointed  by  the  General  Convention  of  the  Protest- 
ant Episcopal  Church,  October  27,  1886,  beg  leave  to  sub- 
mit the  following  reply  to  said  communication : 

"  '  "Rev.  Herman  C.  Dinicaii,  Secretary  of  Coiiuuission  on 
Christian  Unity  of  tJic  General  Convention  of  t lie  Protest- 
ant Episcopal  CJuircJi  : 

"  '  "  Dear  sir  :  Your  communication,  addressed  to  the 
Genera;!  Christian  Missionary  Convention  through  R.  Mof- 
fitt,  its  corresponding  secretary,  was  by  him  laid  before  our 
convention,  at  its  annual  meeting  in  Indianapolis,  October 
20,  1887.  After  due  consideration  the  following  response 
was  unanimously  agreed  to,  w^hich  you  will  please  present 
to  your  honorable  commission,  with  assurances  of  our  cor- 
dial approval  of  their  noble  aim  : 

"  '  "  Having  carefully,  and  with  deep  interest,  considered 
the  '  Declaration  of  the  House  of  Bishops  of  the  Protestant 
Episcopal  Church,  adopted  October  20,  1886,'  we  respect- 
fully and  affectionately  submit  the  result  of  our  delibera- 
tions. In  doing  this  it  is  proper  to  say  that  the  General 
Christian  Missionary  Convention  is  possessed  of  no  eccle- 
siastical authority.  It  is  made  up  partly  of  delegates  from 
our  State  and  Territorial  missionary  conventions,  and  partly 
of  annual  members,  life  members,  and  life  directors,  and 
its  objects  are  purely  benevolent  and  philanthropic.  It 
has  no  control  over  the  faith  or  discipline  of  our  churches. 


84  THE  DISCIPLES.  [Chap.  vii. 

While  there  is  a  broad  Christian  fellowship  of  faith  and 
love  among  all  these  churches,  and  organized  cooperation 
alike  of  individuals  and  of  churches,  in  districts,  States, 
and  nation,  for  missionary,  educational,  and  other  benev- 
olent and  charitable  purposes,  there  is  no  central  ecclesi- 
astical organization  having  control  of  questions  of  doctrine 
and  discipline,  and  no  possibility,  therefore,  of  an  authorita- 
tive response  to  your  Declaration.  But,  as  this  convention 
is  composed  of  members  from  all  the  States  and  Territo- 
ries in  which  we  have  churches,  and  of  members  of  these 
churches,  embracing  a  fair  share  of  the  intelligence,  expe- 
rience, and  wisdom  of  their  membership,  this  unanimous 
expression  of  sentiment  on  the  part  of  this  convention  may 
be  safely  regarded  as  the  most  trustworthy  utterance  ob- 
tainable of  the  convictions  of  the  entire  brotherhood  in  the 
United  States  known  as  Christians,  or  Disciples  of  Christ. 
We  have  the  fullest  confidence  that  it  will  be  generally 
approved. 

"  '  "Allow  us,  therefore,  to  say  : 

" ' "  I.  You  may  infer  with  what  lively  interest  and 
admiration  we  regard  the  Declaration  of  your  House  of 
Bishops  when  we  state  that,  in  so  far  as  our  religious 
movement  is  distinctive,  its  original  differentiation  from 
all  other  religious  movements  of  the  time  was  the  con- 
demnation of  the  sect  spirit  and  of  sectarian  organizations 
as  unscriptural,  sinful,  and  fruitful  of  mischief,  and  the 
advocacy  of  a  return  to  the  unity,  catholicity,  simplicity, 
and  spirituality  of  the  faith  and  practice  of  the  churches 
of  apostolic  times ;  a  return,  in  other  words,  to  New  Testa- 
ment teaching.  This  movement,  which  took  on,  in  1809, 
the  public  form  of  a  voluntary  Christian  Association,  finally 
developed  into  the  organization  of  churches  seeking  to 
restore,  as  it  was  then  expressed,  '  in  letter  and  in  spirit,  in 
principle  and  in  practice,'  the  faith  and  discipline  of  apos- 


THE   PROPOSITION  HAILED    WITH  GLADNESS.        85 

tolic  times.  They  were  known  simply  as  '  Churches  of 
Christ.'  These  organizations  were  formed  not  because 
those  entering  into  them  desired  a  separation  from  the 
ecclesiastical  communions  with  which  they  had  been  asso- 
ciated, but  because  the  narrow  and  bitter  s.ectarian  spirit 
then  prevailing  forbacie  all  utterance  of  such  antisectarian 
sentiments  and  all  promotion  of  such  antisectarian  aims 
within  their  respective  pales.  These  churches  have  in- 
creased until  they  now  number,  in  the  United  States, 
about  eight  hundred  thousand  communicants,  and  to-day 
there  sounds  out  from  them  all,  with  no  diminution  of 
earnestness  or  emphasis,  the  same  condemnation  of  secta- 
rian parties,  sectarian  creeds,  sectarian  names,  sectarian 
aims,  and  the  same  entreaty  for  the  return  of  all  believers 
to  the  unity  of  faith  and  catholicity  of  spirit  taught,  fos- 
tered, and  defended  by  the  apostles  of  Jesus  Christ.  We 
cannot,  therefore,  do  otherwise  than  hail  with  gladness  the 
Declaration  of  your  '  desire  and  readiness,  so  soon  as  there 
shall  be  any  authorized  response  to  this  Declaration,  to 
enter  into  brotherly  conference  with  all  or  any  Christian 
bodies  seeking  the  restoration  of  the  organic  unity  of  the 
church  with  a  view  to  the  earnest  study  of  the  conditions 
under  which  so  priceless  a  blessing  might  happily  be  brought 
to  pass.'  We  are  especially  glad  that  this  overture  comes 
from  the  Protestant  Episcopal  Church.  Eminentl)^  con- 
servative as  that  church  is  known  to  be,  its  leadership  in 
such  a  movement  is  evidence  that  the  religious  sentiment 
of  this  country  in  behalf  of  Christian  unity  is  deep  and 
strong,  while  the  cautious  proceedings  of  thirty-three 
years,  ripening  into  this  Declaration  and  the  appointment 
of  this  commission,  give  us  unmistakably  the  •  result  of 
mature  deliberation  and  ripe  conviction.  While  we  do 
not  accord  with  everything  suggested  in  the  Declaration 
as  to  what  is  *  essential  to  the  restoration  of  unity  among 


86  THE  DISCIPLES.  [Chap.  vii. 

the  divided  branches  of  Christendom,'  we  do  most  heartily 
approve  the  proposal  for  '  brotherly  conference  .  .  .  with 
a  view  to  the  earnest  study  of  the  conditions  under  whicli 
the  desired  unity  may  be  brought  to  pass.' 

"  ' ''  II.  The  frankness  and  candor  with  which  you  ex- 
press your  understanding  of  '  the  principles  of  unity  '  is, 
in  our  view,  as  admirable  as  the  kind  spirit  in  which  you 
invite  us  to  brotherly  conference.  While  it  would  be 
manifestly  premature  to  enter,  at  present,  on  a  discussion 
of  these  principles,  we  deem  it  altogether  proper  to  imitate 
your  frankness  in  simply  stating,  in  the  light  of  the  inves- 
tigations and  experiences  of  three  quarters  of  a  century, 
what  we  deem  essential  to  Christian  unity. 

"  '  "  I.  We  heartily  concur  in  your  statement  of  the  first 
essential  to  the  restoration  of  unity — the  recognition  of 
'  the  Holy  Scriptures  of  the  Old  and  New  Testaments  as 
the  revealed  Word  of  God.'  In  the  language  of  the  West- 
minster Confession  of  Faith :  '  The  whole  counsel  of  God, 
concerning  all  things  necessary  for  his  own  glory,  man's 
salvation,  faith,  and  life,  is  either  expressly  set  down  in 
Scripture,  or  by  good  and  necessary  consequence  may  be 
deduced  from  Scripture,  unto  which  nothing  is  at  any  time 
to  be  added,  whether  by  new  revelations  of  the  Spirit  or 
traditions  of  men.'  And  'though  all  things  in  Scripture 
are  not  alike  plain  in  themselves  nor  alike  clear  unto  all, 
yet  those  things  which  are  necessary  to  be  known,  believed, 
and  observed  for  salvation  are  so  clearly  propounded  and 
opened  in  some  place  of  Scripture  or  other,  that  not  only 
the  learned,  but  the  unlearned,  in  a  due  use  of  ordinary 
means,  may  attain  unto  a  sufficient  understanding  of  them.' 

"'"The  Holy  Scriptures  are  the  only  catJiolic  rule  of 
faith  and  discipline.  On  no  other  platform  can  the  scat- 
tered hosts  of  spiritual  Israel  be  restored  to  unity.  The 
'  Historic  Episcopate,'  or  '  the  ])rinciplcs  of  unity  exempli- 


THE  BASIS   OF   UNION.  87 

fied  by  the  undivided  Catholic  Church  during  the  first  ages 
of  its  existence,'  will  not  be  accepted  by  the  various  '  divided 
branches  of  Christendom  '  as  essential  to  Christian  unity, 
or  as  binding  on  the  conscience.  Nothing  less  authorita- 
tive than  a  tJius  saith  the  Lord  will  be  universally  recog- 
nized as  essential  to  Christian  unity  or  as  binding  on  the 
conscience.  The  history  of  the  early  Christian  centuries 
may  have  a  universally  admitted  value  as  illustrating  or 
confirming  Scripture ;  but  as  essential  to  union  in  Christ 
no  historical  teaching  outside  of  the  inspired  books  will 
be  universally,  or  even  generally,  accepted  by  the  divided 
branches  of  Christendom.  For  instance :  if  parochial  or 
diocesan  episcopacy,  or  an  order  of  priesthood  in  the 
church  other  than  that  '  royal  priesthood  '  which  belongs 
to  all  believers,  is  set  forth  in  the  New  Testament  Script- 
ures as  of  divine  authority,  then  collateral  evidence  of 
such  forms  of  episcopal  government  and  such  order  of 
priesthood  may  be  brought  from  the  history  of  '  the  undi- 
vided Catholic  Church  during  the  first  ages  of  its  exist- 
ence ;  '  and  such  testimony  of  a  '  Historic  Episcopate ' 
would  doubtless  be  allowed  to  have  its  just  weight.  But 
a  basis  of  union  involving  anything  as  essential  other  than 
what  is  contained  in  the  revealed  Word  of  God  we  regard 
as  utterly  impracticable. 

"  '  "  What  w^e  have  said  of  the  testimony  of  the  early 
Christian  centuries  may  also  be  said  of  what  is  styled  the 
Apostles'  Creed,  the  Nicene  Creed,  and  all  other  human 
creeds.  Nothing  less  authoritative  than  God's  Word 
should  be  regarded  as  beyond  the  reach  of  '  compromise 
or  surrender.'  '  Hold  fast  the  form  of  sound  words  which 
thou  hast  heard  of  me,'  said  the  inspired  Paul  to  Timothy. 
No  form  of  uninspired  words,  however  admirable  in  the 
estimation  of  multitudes,  can  be  insisted  on  as  beyond 
'  compromise  or  surrender,'  without  placing  an  insuperable 


88  THE  DISCIPLES.  [Chai'.  vii. 

obstacle  in  the  way  of  '  the  restoration  of  unity  among  the 
divided  branches  of  Christendom.'  If  any  'statement  of 
the  Christian  faith  '  should  at  any  time  be  deemed  neces- 
sary, not  as  a  bond  of  fellowship,  but  for  public  informa- 
tion or  to  condemn  prevalent  errors,  we  respectfully  submit 
that  Christians  of  to-day  can  put  such  statement  in  a  form 
much  better  suited  to  the  people  of  this  generation  than 
the  Nicene  formula,  which  had  birth  out  of  the  controver- 
sies of  that  time,  and  came  into  being  under  conditions 
which  not  only  do  not  now  exist,  but  which  are  not  so 
much  as  known  to  the  great  majority  of  professed  Chris- 
tians of  the  present  time. 

" '  "  2.  The  restoration  of  unity  demands  a  return  to 
New  Testament  teaching.  We  may  not  presume  to  im- 
prove on  the  ideas  of  unity  and  catholicity  taught  by 
inspiration.  We  ought  to  improve  on  the  practice  of  the 
apostolic  churches,  being  made  wiser  by  their  errors  and 
by  the  apostolic  rebukes  which  those  errors  called  forth ; 
but  in  our  conceptions  of  spiritual  unity  and  ecclesiastical 
union,  of  catholicity,  and  of  all  that  is  to  be  insisted  on  as 
essential  to  Christian  fellowship  and  '  incapable  of  com- 
promise or  surrender,'  we  must  be  guided  solely  by  the 
teaching  of  Jesus  Christ  and  his  apostles. 

"  '  "  Coming,  then,  to  the  New  Testament,  to  the  '  pure 
river  of  water  of  life,  bright  as  crystal,  proceeding  out  of 
the  throne  of  God  and  of  the  Lamb,'  before  it  was  con- 
taminated by  the  muddy  streams  of  human  doctrine  and 
tradition,  what  do  we  find? 

"  '  "  (i)  That  the  original,  inspired  creed — that  and  that 
alone  which  was  required  to  be  believed  and  confessed  by 
all  who  sought  membership  in  the  Church  of  God — had 
but  one  article,  viz.,  '  Jesus  IS  THE  CHRIST,  THE  Son  OF 
THE  LIVING  God.'  That  which  justified  and  saved,  and 
held  all  the  sax'cd  in  one  blessed  fellowship,  was  not  assent 


CHRISTIAN  FEILOWSHIP.  89 

to  a  system  of  doctrines,  a  formulation  of  speculative  opin- 
ions and  theories,  or  a  form  of  church  government,  but 
faith  in  Jesus  the  Messiah,  the  Son  of  God ;  faith  in  a 
divine  person,  love  of  a  divine  person,  absolute  and  entire 
personal  surrender  and  committal,  in  conscience,  heart, 
and  life,  to  a  divine  person — this  was  the  requirement,  the 
only  requirement,  laid  on  those  who  sought  salvation  and 
entrance  into  the  fellowship  of  Christians.  This  is  a  divine 
creed,  which  can  be  neither  compromised  nor  surrendered. 
Everything  that  is  not  legitimately  involved  in  this  one 
article  of  faith  concerning  the  Christhood  and  divinity  of 
Jesus,  as  a  test  of  fitness,  on  the  score  of  faith,  for  admis- 
sion to  membership  in  the  church,  not  only  may  be,  but 
ought  to  be,  surrendered. 

"  '  "  (2)  That  all  who  confessed  this  faith  in  the  Lord 
Jesus  were  admitted  to  Christian  fellowship  by  an  immer- 
sion in  water  into  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Spirit.  And  only  such  were  admitted. 
We  would  say,  therefore,  that  those  who  thus  accepted 
Jesus  as  their  Lord  and  Saviour,  and  were  thus  immersed, 
were,  in  the  apostolic  age,  members  of  the  Church  of  God  ; 
or,  to  use  the  language  of  the  Declaration,  '  members  of 
the  Holy  Catholic  Church.'  The  church  of  apostolic  times 
acknowledged  '  one  Lord,  one  faith,  one  baptism  ' ;  and 
these  were  among  the  essentials  of  Christian  unity. 

"  '  "  (3)  That  those  who  were  thus  added  to  the  church 
were  continued  in  fellowship  so  long  as  they  zvalked  in  the 
commandments  of  Jesns.  Obedience  to  the  Lord  Jesus — 
in  other  words.  Christian  character — was  the  test  of  fel- 
lowship in  the  church.  If  any  one  denied  the  Lord  that 
bought  him,  or  refused  to  honor  him  by  obedience  to  his 
commandments,  he  was  to  be  condemned  as  unworthy  of 
Christian  fellowship.  But  so  long  as  one  cherished  faith 
in  the  Son  of  God  and  kept  his  commandments,  he  was 


90  THE  DISCIPLES.  [Chap.  vii. 

entitled  to  a  place  among  the  children  of  God.  If  he  was 
rigJit  concerning  Christ,  though  he  might  be  wrong  about 
many  things,  it  was  presumed  that  Christ  would  bring  him 
right  about  everything  essential  to  spiritual  life  and  enjoy- 
ment. And  if  he  was  not  right  as  to  his  faith  in  and  obe- 
dience to  Christ,  however  free  from  error  in  other  respects, 
his  unbelief  and  disobedience  formed  an  insurmountable 
barrier  to  the  fellowship  of  Christians. 

"  '  "  It  will  be  seen  that  this  is  catholic  ground.  '  The 
Holy  Scriptures  of  the  Old  and  New  Testaments  as  the 
revealed  Word  of  God  '  is  catholic.  This  cannot  be  said 
of  any  creed  of  human  compilation. 

"  '  "  Faith  in  Jesus  as  the  Christ,  the  Son  of  God,  is 
catholic.  It  is  the  faith  of  all  who  accept  the  Old  and 
New  Testaments  as  the  revealed  Word  of  God. 

"  '  "  The  immersion  of  believers  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit  is  catholic. 
No  one  disputes  that  the  believer  is  a  proper  subject  of 
baptism,  while  there  is  serious  and  widespread  controversy 
over  the  admission  of  infants  to  that  ordinance.  All  admit 
that  the  immersion  of  a  proper  subject  is  valid  baptism, 
while  there  is  endless  controversy  over  sprinkling  and 
pouring. 

" ' "  Disciples  of  Christ,  Christians,  Church  of  God, 
Churches  of  Christ — these  are  catholic.  All  evangelical 
parties  claim  these  designations,  and  complain  of  any  ex- 
clusive appropriation  of  them ;  while  Episcopalian,  Presby- 
terian, Baptist,  Methodist,  etc.,  are  party  names  which  can 
never  be  universally  approved. 

"  '  "  Here,  then,  we  stand  on  unsectarian  ground,  where, 
it  seems,  if  anywhere,  we  find  the  essential  principles  of 
Christian  unity,  which  cannot  be  compromised  or  surren- 
dered. 

"  '  "  III.    Outside  of  that  which  is  essential  to  Christian 


PRACTICAL    QUESTIONS.  9 1 

unity,  there  are  many  things  pertaining  to  growtli  in 
knowledge,  to  methods  of  working,  etc.,  in  reference  to 
which,  for  the  sake  of  peace  and  for  the  preservation  of 
unity,  there  should  be  a  common  agreement.  There 
should,  we  think,  be  the  largest  liberty  of  opinion,  of  in- 
vestigation, and  of  utterance  on  all  questions  arising  out 
of  the  Scriptures,  and  no  one  who  holds  to  Jesus  as  '  God 
manifest  in  the  flesh,'  and  who  keeps  his  commandments, 
should  be  disturbed  in  his  church  relations  on  account  of 
his  opinions,  provided  he  does  not  attempt  to  force  his 
opinions  on  others,  or  to  make  an  acceptance  of  them  a 
test  of  fellowship.  Should  he  attempt  this  he  becomes  a 
factionist,  to  be  rejected  after  the  first  and  second  admo- 
nition. 

'* '  "  Many  questions  unprofitable  for  discussion  in  the 
pulpit  may  be  profitably,  or  at  least  harmlessly,  discussed 
in  the  schools,  to  which  all  speculative  questions  should 
be  remanded. 

"'"Then  there  are  practical  questions — questions  of 
method  in  carrying  out  the  work  of  the  church — which, 
being  left  to  the  discretion  of  Christians,  to  be  answered 
according  to  times  and  circumstances,  should  never  be 
made  tests  of  fellowship  or  occasions  of  strife.  In  all 
questions  of  this  class — as  to  what  is  expedient,  and  not 
as  to  what  is  of  divine  authority  and  obligation — Chris- 
tians should  learn  to  please  each  other,  and  study  the 
things  that  make  for  peace  and  edification.  We  are 
pleased,  therefore,  to  read  in  the  Declaration:  'That  in  all 
things  of  human  ordering  or  human  choice,  relating  to 
modes  of  worship  and  discipline  or  to  traditional  customs, 
this  church  is  ready,  in  the  .spirit  of  love  and  humility,  to 
forego  all  preferences  of  her  own.'  To  refuse  to  forego 
preferences  in  all  things  of  human  ordering  or  human 
choice,  or  in  things  resting  on  merely  traditional  authority, 


92  l^HE  DISCIPLES.  [Chap.  vii. 

and  to  allow  such  preferences  to  stand  in  the  way  of  Chris- 
tian union,  would  be  to  assume  the  tremendous  responsi- 
bility of  exalting  the  human  to  an  equality  with  the  divine. 
May  we  not  say  that  it  would  be  to  make  the  Word  of 
God  of  none  effect  by  human  traditions  and  usages?  If 
'  the  spirit  of  love  and  humility  '  prevail,  this  declaration 
of  the  Protestant  Episcopal  Church  will  receive  unstinted 
approval  from  all  who  aim  to  '  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace.'  Yet  it  is  just  here  that  we  fear. 
It  is  so  easy  to  mistake  attachment  to  mere  usages  for  a 
conscientious  adherence  to  God's  will,  that  there  is  more 
danger  of  disagreement  in  things  not  taught  in  the  Script- 
ures than  in  the  things  that  are  taught  therein. 

"  '  "  IV.  There  remains  one  item  in  the  Declaration  too 
important  to  be  passed  without  notice :  '  That  this  church 
does  not  seek  to  absorb  other  communions,  but  rather, 
cooperating  with  them  on  the  basis  of  a  common  faith  and 
order,  to  discountenance  schism,  to  heal  the  wounds  of  the 
body  of  Christ,  and  to  promote  the  charity  which  is  the 
chief  of  Christian  graces  and  the  visible  manifestation  ot 
Christ  to  the  world.'  As  we  understand  it,  this  is  a  grati- 
fying declaration.  We  do  not  regard  it  as  looking  toward 
a  theological  and  ecclesiastical  eclecticism  or  syncretism, 
by  which  the  various  denominational  systems  of  doctrine 
and  of  church  government  shall  be  perpetuated  in  whole 
or  in  part,  under  some  nebulous  scheme  or  vague  profes- 
sion of  Christian  unity ;  but  simply  as  a  frank  disavowal  of 
selfish  aims.  This  is  alike  manly  and  just.  It  exhibits 
the  only  spirit  in  which  it  is  possible  to  '  discountenance 
schism  and  heal  the  wounds  of  the  body  of  Christ.'  Not 
what  will  promote  the  interests  of  any  denomination,  but 
what  will  serve  the  purposes  and  promote  the  welfare  of 
the  '  one  body  '  of  Christ,  is  to  be  sought.  All  other  com- 
munions should  adopt  this  sentiment  as  their  own,  as  a 


WILLING    TO    CONFER.  93 

necessary  preliminary  to  all  successful  efforts  to  heal  divi- 
sions and  make  manifest  that  unity  which  is  so  prominent 
a  characteristic  of  the  Church  of  God. 

"  '  "  In  conclusion,  permit  us  to  say  that  we  very  cor- 
dially approve  the  gentle  and  loving  spirit  that  breathes 
in  your  Declaration,  and  heartily  coincide  with  your  pro- 
posal to  '  enter  into  brotherly  conference  with  all  or  any 
Christian  bodies  seeking  the  restoration  of  the  organic 
unity  of  the  church  with  a  view  to  the  earnest  study  of 
the  conditions  under  which  so  priceless  a  blessing  might 
happily  be  brought  to  pass.' 

"  '  "  We  respectfully  submit  this  answer  to  your  Decla- 
ration, with  humble  reliance  on  the  Head  of  the  church 
that  we  may  be  delivered  from  pride  and  prejudice,  and 
be  led  into  all  the  truth,  so  that  all  may  speak  the  same 
things,  and  that  there  may  be  no  divisions  among  us,  but 
that  we  may  be  perfected  together  in  the  same  mind  and 
in  the  same  judgment — thus  realizing  and  fulfilling  the 
prayer  of  our  blessed  Lord  and  Saviour  in  behalf  of  all 
who  believe  in  him :  '  That  they  all  may  be  one ;  as  thou, 
Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be 
one  in  us :  that  the  world  may  believe  that  thou  hast  sent 
me.' 

This  report  was  signed  by  the  members  of  the  commit- 
tee, as  follows : 

"  Isaac  Errett,  editor  of  '  Christian  Standard,'  Cin- 
cinnati, O. 

"J.  W.  McGarvey,  editor  of  'Apostolic  Guide,'  and 
Professor  of  Sacred  History  and  Evidences  in  the  College 
of  the  Bible,  Lexington,  Ky. 

"  D.  R.  Dungan,  Professor  of  Sacred  Literature,  Drake 
University,  Des  Moines,  la. 

"J.  H.  Garrison,  editor  'Christian  Evangelist,'  St. 
Louis,  Mo. 


94  THE  DISCIPLES.  [Chap.  vii. 

"  B,  J.  Radford,  formerly  president  of  Eureka  College, 
Eureka,  111. 

"  C.  L.  Loos,  president  of  Kentucky  Uni\'ersity,  Lex- 
ington, Ky. 

"A.  R.  Benton,  president  of  Butler  University,  Irving- 
ton,  Ind." 

A  standing  committee  on  Christian  Union  was  appointed 
by  the  General  Convention  of  Disciples  in  Des  Moines,  la., 
in  1890.  This  committee  consisted  of:  B.  B.  Tyler,  New 
York  ;  F.  D.  Power,  Washington,  D.C.  ;  C.  L.  Loos,  Lexing- 
ton, Ky. ;  T.  P.  Haley,  Kansas  City,  Mo.  ;  and  R.  Mofifitt, 
Cleveland,  O. 

This  committee  made  the  following  report  to  the  Gen- 
eral Convention  meeting  in  Allegheny  City,  Pa.,  in  1891  : 

"  I.  There  are  on  every  hand  indisputable  indications  of 
a  steadily  growing  sentiment  in  favor  of  a  more  intimate 
spiritual  unity  and  manifest  union  among  those  who  be- 
lieve on  the  Son  of  God  to  the  saving  of  the  soul.  An  ex- 
haustive enumeration  of  evidences  of  this  increasing  desire 
is  neither  possible  nor  desirable  at  the  present  time.  Such 
united  efforts,  however,  as  are  made  in  the  world-wide 
distribution  of  the  sacred  Scriptures,  witliout  note  or  com- 
ment, by  the  American  Bible  Society  and  other  similar 
organizations  on  both  sides  of  the  Atlantic ;  the  systematic 
instruction  of  the -young  in  the  fundamental  truths  and 
principles  of  the  Bible,  by  the  International  System  of 
Sunday-school  work ;  the  gratuitous  distribution  of  evan- 
gelical literature,  in  which  there  is  a  Union  of  Evangelical 
Christians,  without  reference  to  theological  peculiarities  or 
denominational  usages  through  the  agency  of  the  Ameri- 
can Tract  Society  and  other  kindred  organizations;  the 
lively  and  growing  interest  in  the  evangelization  of  all 
nations,  leading  to  such  conferences  as  the  World's  Mis- 
sionary Congress,  held  in  London  in  1888,  and  to  almost 


DESIRE  FOR   UNION.  95 

countless  smaller  assemblies  of  a  like  spirit  in  our  own  and 
other  lands ;  the  annual  summer  meetings  for  conference 
and  Bible  study  in  Northfield,  Mass.,  under  the  direction 
of  Mr.  D.  L.  Moody,  in  which  leaders  of  religious  thought, 
representing  almost  all  the  great  Protestant  denominations, 
freely  participate ;  the  Evangelical  Alliance  of  the  United 
States,  with  its  encouragement  of  cooperation  in  reaching 
the  vast  and  rapidly  increasing  population  of  our  land 
with  the  life-giving  truths  of  the  glorious  gospel  of  the 
blessed  God,  making  necessary,  and  bringing  into  existence, 
important  conferences  in  Washington,  Boston,  and  other 
great  centers  of  influence,  to  prayerfully  consider  certain 
topics  relating  to  the  one  end — ought  certainly  to  be  men- 
tioned, in  this  report,  under  the  head  of  encouraging  indi- 
cations. And  what  shall  we  say  when  we  come  to  speak 
of  the  meaning  of  almost  two  millions  of  people  of  both 
sexes,  and  all  ages  and  conditions,  banded  together — 
225,000  in  Young  Men's  Christian  Associations,  170,000 
in  the  Women's  Christian  Temperance  Union,  36,000  in 
Chautauqua  Circles,  200,000  in  King's  Daughters'  Bands, 
and  1,078,980  in  more  than  sixteen  thousand  societies  of 
Christian  Endeavors — an  aggregate  of  1,639,980?  What 
shall  we  say  but  that  these  are  a  few  of  the  undoubted 
indications  of  a  desire  among  those  who  profess  and  call 
themselves  Christians  for  a  more  perfect  union,  and  of  the 
approaching  answer  in  our  day  to  the  prayer  of  our  divine 
Lord  that  all  who  would  believe  on  him,  through  the  words 
of  his  apostles,  might  be  one  as  he  and  the  Father  are  one  ? 
Not  only  is  the  sentiment  in  favor  of  unity  and  union  seen 
in  the  above-named  movements,  but  the  same  signs  of 
promise  can  easily  be  discerned  in  public  discourses  deliv- 
ered, in  public  prayers  off'ered,  in  the  official  deliverances 
of  powerful  ecclesiastical  bodies,  in  the  publication  of  mul- 
titudinous essays  and  carefully  prepared  books,  in  which 


96  THE  DISCIPLES.  [Chap.  vn. 

attention  is  ciilled  to  the  manifold  e\-ils  of  sectarianism, 
setting  forth  at  the  same  time  the  pressing  importance  of 
such  a  union  as  will  lead  the  world  to  believe  in  Jesus  as 
the  Son  of  God  and  the  Saviour  of  the  lost. 

"  II.  There  are  four  principal  bases  of  union  before  the 
people  for  their  acceptance  or  rejection,  which  may  be 
characterized  as  'submission,'  'confederation,'  'consolida- 
tion,' and  'restoration.' 

"  I.  The  first-named  is  the  Roman  Catholic  plan  of 
union.  It  is  exceedingly  simple.  The  scheme  involves 
the  unconditional  surrender  of  all  to  one. 

"2.  The  second  plan  of  union  has  its  principal  advo- 
cates among  our  brethren  of  the  Presbyterian  faith.  The 
scheme  of  confederation  contemplates,  for  purposes  of 
work  in  turning  the  world  to  Christ,  the  preservation  of 
denominational  organization  and  identity,  each  organized 
body  of  Christians  standing  on  terms  of  equality  with  all 
other  denominations,  but  all  entering  into  formal  counsel 
with  the  others  in  regard  to  all  interests  held  in  common. 
It  may  be  sufficient  to  say  by  this  plan  in  this  connection 
that  while  it  is  complex  and  difficult  to  handle,  it  seems  to 
us  to  be  a  step  in  the  right  direction. 

"3.  The  third  is  the  plan  proposed  by  the  House  of 
Bishops  of  the  Protestant  Episcopal  Church  in  the  United 
States,  in  1886,  and  indorsed  by  the  Lambeth  Conference, 
in  London,  in  1888.  This  quadrangular  basis  of  union  is 
placed  before  Christendom  in  the  words  following: 

'"(i)  The  Holy  Scriptures  of  the  Old  and  New  Tes- 
taments as  "containing  all  things  necessary  to  salvation," 
and  as  being  the  rule  and  ultimate  standard  of  faith ; 

"  '  (2)  The  Apostles'  Creed  as  being  the  baptismal  sym- 
bol, and  the  Nicene  Creed  as  the  sufficient  statement,  of 
the  Christian  faith  ; 

"  '  (3)  The  two  sacraments  ordained  by  Christ  himself — 


PLANS  PROPOSED.  97 

baptism  and  the  Supper  of  the  Lord — ministered  with 
unfailing  use  of  Christ's  words  of  institution,  and  of  the 
elements  ordained  by  him  ; 

"  '  (4)  The  Historic  Episcopate,  locally  adapted  in  the 
methods  of  its  administration  to  the  varying  needs  of  the 
nations  and  peoples  called  of  God  into  the  unity  of  his 
church.' 

"An  eloquent  advocate  of  this  plan,  in  speaking  of  it 
lately,  used  the  word  '  consolidation  '  as  properly  describ- 
ing it.  He  explained  that  the  scheme  contemplates  the 
consolidation  under  one  self-consistent  and  well-under- 
stood system  of  polity  and  doctrine,  with  ample  constitu- 
tional guarantees  for  a  permitted  diversity  in  the  methods 
of  worship  and  of  work. 

"  It  may  be  sufficient  to  say  of  this  plan  in  passing  that 
our  divine  Lord  did  not  pray  for  a  consolidation  of  denom- 
inations as  such,  nor  for  church  union,  but  for  a  union  of 
all  who  would  believe  on  him  through  the  ministry  of  his 
elect  apostles. 

"4.  The  fourth  plan  of  union  proposed  contemplates  a 
return  in  faith  and  ni  Hfe,  in  doctrine  and  in  spirit,  to  the 
religion  of  the  Son  of  God  as  correctly  and  authoritatively 
outlined  and  placed  before  all  men  on  the  pages  of  the 
New  Testament. 

"  The  founder  of  the  church  was  God,  manifest  in  the 
flesh  in  the  person  of  Jesus  of  Nazareth.  He  gave  men 
in  person,  when  he  was  on  earth,  and  through  his  chosen 
apostles,  whom  he  inspired  by  the  Holy  Spirit  after  his 
return  to  heaven,  just  such  a  religion  as  pleased  him,  and 
is  best  for  man  in  all  places  and  in  all  times. 

"  Protestantism  affirms  the  infallibility  of  sacred  Script- 
ure. The  fathers  of  the  Reformation  of  the  sixteenth 
century  affirm  that  in  religion  there  is  no  better  certainty 
than  the  teaching  of  the  Bible.     The  Westminster  A.ssem- 


98  THE  DISCIPLES.  [Chai>.  \\\. 

bly  of  divines  affirmed  that  '  the  whole  counsel  of  God, 
concerning  all  things  necessary  for  his  own  glory,  man's 
salvation,  faith,  and  life,  is  either  expressly  set  down  in 
Scripture,  or  by  good  and  necessary  consequence  may  be 
deduced  from  Scripture ;  unto  which  nothing  at  any  time 
is  to  be  added,  whether  by  new  revelations  of  the  Spirit  or 
traditions  of  men.' 

"  The  scheme  of  union  now  under  consideration  contem- 
plates the  practical  as  against  the  merely  theoretical  resto- 
ration of  the  religion  of  the  Son  of  God  as  he  gave  it  to 
man,  '  its  doctrine,  its  ordinances,  its  fruits.'  Then  Christ 
was  infallible.  His  thought  and  speech  and  conduct  were 
always  right.  His  apostles  spoke  as  they  were  mo\ed  b}' 
the  Holy  Ghost.  It  is  proposed,  therefore,  to  unite  the 
divided  people  of  God  on  the  following  basis : 

"  I.  The  original  creed  of  Christ's  church;  2.  The  ordi- 
nances of  his  appointment;  3.  The  life  which  has  the  sin- 
less Son  of  man  as  its  perfect  exemplification. 

"  The  creed  of  the  church  of  which  tjie  Son  of  God  was 
the  builder  is  simply  this :  Jesus  is  the  Christ,  the  Son  of 
the  living  God.  When  Simon  Peter  declared  this  truth  in 
the  presence  of  the  Master,  then  Christ  expressed  himself 
as  pleased  with  it,  and  said  that  on  this  basis  he  would 
build  his  church.  With  this  creed  he  is  doubtless  pleased 
to-day.  Why  longer  delay  the  \'isible  union  of  the  people 
of  God  by  a  search  for  a  better  creed  than  tliis,  so  em- 
phatically approved  by  our  blessed  Lord? 

"  The  ordinances  of  Christ's  appointment  are  baptism 
and  the  Supper  of  the  Lord.  Baptism  is  an  immersion  in 
water  of  penitent  believers  in  the  name  of  the  Lord  Jesus, 
and  into  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit.  That  this  is  Christian  baptism  is  denied 
by  none.  Its  acceptance  is  universal.  The  region  of  con- 
troversy is  left  b}'  accepting  this  as  the   '  one   baptism.' 


THE    TRUE   BASIS.  99 

Affusion,  as  a  mode  of  baptism,  is  in  dispute ;  immersion, 
as  baptism,  is  not  in  controversy.  The  way  to  peace  at 
this  point  is  clear. 

"  In  the  Lord's  Supper  the  Christ  appointed  the  use  of 
bread  and  the  fruit  of  the  vine  to  symboHze  to  his  disciples 
through  the  ages  his  body  broken  and  his  blood  poured 
out  for  the  sins  of  the  whole  world. 

"  The  life  of  the  Christian  is  to  be  lived  with  a  continual 
reference  to  the  man  Christ  Jesus.  To  be  a  Christian  is 
to  drink  in  his  spirit  of  love  and  loyalty,  reproducing  in 
our  associations  with  men,  as  far  as  possible,  aided  by 
divine  grace,  the  life  of  our  Lord  Jesus  Christ.  He  is  the 
standard  of  right  living,  both  Godward  and  manward. 

"  This,  in  brief,  is  the  basis  on  which  we,  who  desire  to 
be  known  as  Disciples  of  Christ,  or  as  simply  Christians, 
believe  that  the  church  of  the  living  God  may  be  so  visibly 
united  as  to  move  on  compactly  to  the  conquest  of  the 
world. 

"  There  is  a  necessity  for  the  exercise  of  a  large  char- 
ity toward  all  who  profess  and  call  themselves  Christians, 
while  maintaining  an  unswerving  loyalty  in  all  things  to 
the  Head  of  the  body — -Chri.st  Jesus  the  Lord.  In  matters 
of  human  ordering  or  human  choice,  relating  to  modes  of 
worship  and  discipline  or  to  traditional  customs,  we  are 
ready,  in  the  spirit  of  love  and  humility,  to  forego  all  pref- 
erences of  our  own  to  secure  the  union  for  which  the  Son 
of  God  so  fervently  pra}'ed. 

"  Finally,  realizing,  as  we  think  we  do,  the  hindrance  to 
the  successful  evangelization  of  the  nations  in  obedience 
to  our  Lord's  final  command,  occasioned  by  our  denomi- 
national divisions,  we  hereb}-  declare  our  desire  to  enter 
into  fraternal  conference  with  our  brethren  from  whom  we 
are  separated  by  denominational  differences,  with  a  view 
to  the  earnest  studv  of  the  conditions  under  which  a  more 


lOO  THE  DISCIPLES.  [Chai'.  vii. 

manifest  union  among  the  people  of  God  may  be  brought 
about. 

"  And  now  may  the  God  of  peace,  who  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  and  good  Shep- 
herd of  the  sheep,  through  the  blood  of  the  everlasting 
covenant,  make  us  perfect  in  every  good  work  to  do  his 
will,  working  in  us  that  which  is  well-pleasing  in  his  sight, 
through  Jesus  Christ,  to  whom  be  glory  forever  and  e\-er. 
Amen." 

On  motion,  the  report  was  adopted  and  the  committee 
continued,  Jabez  Hall  leading  the  convention  in  prayer  for 
union. 


CHAPTER   VIII. 

THE    CREED    QUESTION. 

One  of  the  earliest  points  discussed  was  the  expediency 
of  humanly  devised  creeds  as  tests  of  fellowship  and  bonds 
of  union  among  Christians,  the  Disciples  maintaining  that 
such  creeds  as  bonds  of  u-nion  and  terms  of  communion 
are  necessarily  heretical  and  schismatical.  This  was  one 
of  Mr.  Campbell's  affirmations  in  his  debate  w  ith  Mr.  Rice 
in  Lexington,  Ky.,  in  the  year  1843. 

The  word  "  authoritative  "  is  an  important  word,  and  is 
to  be  borne  continually  in  mind  in  any  attempt  to  under- 
stand the  position  of  the  Disciples  on  the  creed  question. 
Their  objection  was  and  is  to  authoritative  human  creeds. 
That  is  to  say,  they  object  to  creeds  of  this  character  as 
conditions  of  Christian  and  church  fellowship.  "  By  an 
authoritative  creed  is  meant  an  abstract  of  human  opinions 
concerning  the  supposed  cardinal  articles  of  Christian  faith, 
v/hich  summary  is  made  a  bond  of  union  or  term  of  com- 
munion."     ("Millennial  Harbinger"  for  1832,  p.  344.) 

The  Disciples  do  not  object  to  publishing  what  they 
understand  to  be  the  teaching  of  Holy  Scripture  on  any 
subject  of  faith  or  duty  as  a  matter  of  information.  They 
protest  only  against  using  such  statement  as  a  condition  of 
fellowship. 

In  an  early  period  of  the  discussion  attention  was  called 
to  the  fact  that  Unitarians,  for  example,  warred  against 
human  creeds  because  those  creeds  supported  Trinitarian- 


I02  THE  DISCIPLES.  [Chai'.  viii. 

ism.  Arminians  too  were  hostile,  it  was  said,  to  creeds 
because  those  creeds  supported  Calvinism.  The  contro- 
versy of  the  Disciples  is  to  be  distinguished  from  all  pre- 
vious controversies  on  this  subject  in  that  their  opposition 
to  creeds  arose  from  the  conviction  that  whether  their 
contents  were  true  or  false  they  were  hostile  to  the  union, 
peace,  harmony,  and  purity  of  Christians,  and  so  were 
hindrances  in  the  way  of  the  con\'ersion  of  the  world  to 
Christ.      ("  Christian  System,"  p.  9.) 

The  principle  which  in  the  beginning  was  heartily  ac- 
cepted, and  to  which  the  Disciples  have  been  and  are  de- 
voted, may  be  expressed  in  the  following  words:  "  Faith 
in  Jesus  as  the  true  Messiah,  and  obedience  to  him  as  our 
Lawgiver  and  King,  the  only  test  of  Christian  character  and 
the  only  bond  of  Christian  union,  communion,  and  cooper- 
ation irrespecti\e  of  all  creeds,  opinions,  commanciments, 
and  traditions  of  men."      ("  Christian  System,"  p.  8.) 

The  constitutional  principle  in  the  organization  of  the 
Christian  Association  of  Washington,  Pa.,  is  expressed  in 
the  following  words :  "  That  this  society,  formed  for  the 
purpose  of  promoting  simple  evangelical  Christianity,  shall 
to  the  utmost  of  its  power  countenance  and  support  such 
ministers,  and  such  only,  as  exhibit  and  manifest  conformity 
to  the  original  standard  in  conversation  and  doctrine,  in 
zeal  and  diligence,  only  such  as  reduce  to  practice  the 
simple  original  form  of  Christianity  expressly  exhibited 
upon  the  sacred  page,  without  attempting  to  inculcate  any- 
thing of  human  authority,  of  private  opinion,  or  inventions 
of  men  as  having  any  place  in  the  constitution,  faith,  or 
worship  of  the  Christian  church  or  anything  as  matter  of 
Christian  faith  or  duty  for  which  there  cannot  be  produced 
a  '  thus  saith  the  Lord,'  either  in  express  terms  or  by 
approved  precedent."  ("Memoirs  of  Thomas  Campbell," 
p.  28.) 


ARTICLES  OF  BELIEF.  IO3 

Alexander  Campbell  declared  that  next  to  personal 
salvation  two  objects  constituted  the  sicnnnuin  bonuin,  or 
supreme  good :  the  first  was  the  union,  peace,  purity,  and 
harmonious  cooperation  of  Christians,  guided  by  an  under- 
standing enlightened  by  the  Holy  Scriptures ;  and  second, 
the  conversion  of  sinners  to  God.  He  said  that  his  predi- 
lections and  antipathies  on  all  religious  questions  arose 
from  and  were  controlled  by  these  all-absorbing  interests. 
From  these  commenced  his  campaign  against  creeds  as 
above  defined.  He  said  that  he  was  always  willing  to 
give  a  declaration  of  his  faith  and  knowledge  of  the  Chris- 
tian system,  but  that  he  firmly  protested  against  propound- 
ing dogmatically  his  own  views  or  those  of  any  fallible 
mortal  as  a  condition  or  foundation  of  church  union  or  co- 
operation.     ("  Christian  System,"  p.  9.) 

While  he  and  the  Disciples  generally  were  and  are  en- 
tirely willing,  either  with  the  tongue  or  by  the  pen,  to  pro- 
claim to  the  ends  of  the  earth  all  that  they  know  concern- 
ing the  gospel  and  the  religion  of  Jesus,  they  have  always 
desired,  and  desire  now,  to  have  it  distinctly  understood 
that  they  take  the  Bible,  the  whole  Bible,  and  nothing  but 
the  Bible,  as  the  foundation  of  all  Christian  union  and 
communion. 

As  to  the  readiness  of  the  Disciples  to  make  such  a 
publication,  attention  is  called  to  the  fact  that  in  1 846  (see 
"Millennial  Harbinger"  for  1846,  p.  385)  Mr.  Campbell 
published  the  following  eight  propositions  as  embodying 
his  theological  beliefs : 

"  I.  I  believe  that  all  Scripture  given  by  inspiration  of 
God  is  profitable  for  teaching,  for  conviction,  for  correc- 
tion, for  instruction  in  righteousness,  that  the  man  of  God 
may  be  perfect,  and  thoroughly  accomplished  for  every 
good  work. 

"  2.   I  believe  in  one  God,  as  manifested  in  the  person  of 


I04  THE  DISCIPLES.  [Ciiai.  viii. 

the  Father,  of  the  Son,  and  of  the  Holy  Spirit — who  are, 
therefore,  one  in  nature,  power,  and  vohtion. 

"  3.  I  believe  that  every  human  being  participates  in  all 
the  consequences  of  the  fall  of  Adam,  and  is  born  into 
the  world  frail  and  depraved  in  all  his  moral  powers  and 
capacities,  so  that  without  faith  in  Christ  it  is  impossible 
for  him,  while  in  that  state,  to  please  God. 

"4.  I  believe  tliat  the  Word,  wliich  from  the  beginning 
was  witJi  God,  and  whicli  icas  God,  became  flesh,  and 
dwelt  among  us  as  Eminanucl,  or  ''God  manifest  in  the 
flesh,'''  and  did  make  an  expiation  of  sin  "  by  the  sacri- 
fice of  himself,"  which  no  being  could  have  done  that  was 
not  possessed  of  a  superhuman,  superangelic,  and  di\ine 
nature. 

"5.  I  believe  in  the  justification  of  a  sinner  by  faith, 
without  the  deeds  of  law;  and  of  a  Christian,  not  by  faith 
alone,  but  by  the  obedience  of  faith. 

"  6.  I  believe  in  the  operation  of  the  Holy  Spirit  through 
the  Word,  but  not  without  it,  in  the  conversion  and  sanc- 
tification  of  the  sinner. 

"  7.  I  belie^'e  in  '  the  right  and  duty  of  exercising  our 
own  judgment  in  the  interpretation  of  the  Holy  Script- 
ures.' 

"  8.  I  believe  in  '  the  divine  institution  of  the  exangel- 
ical  ministry;  the  authority  and  perpetuit\-  of  the  institu- 
tion of  baptism  and  the  Lord's  Supper.'  " 

In  "  Our  Position,"  a  tract  by  Isaac  Errett,  which  is  ex- 
tensively circulated  by  the  Disciples  as  setting  forth  their 
position,  the  following  thirteen  items  of  evangelical  belief 
are  named : 

"  I.  The  divine  inspiration  of  the  Holy  Scriptures  of  the 
Old  and  New  Testaments. 

"  2.   The  revelation  of  God,  especially  in  the  New  Tes- 


STATEMENT  OF  FAITH.  IO5 

tament,  in  the  tri-personality  of  Father,  Son,  and  Holy 
Spirit. 

"  3.  The  alone-sufficiency  and  all-sufficiency  of  the  Bible, 
as  a  revelation  of  the  divine  character  and  will,  and  of  the 
gospel  of  grace  by  which  we  are  saved ;  and  as  a  rule  of 
faith  and  practice. 

"4.  The  divine  excellency  and  worthiness  of  Jesus  as 
the  Son  of  God ;  his  perfect  humanity  as  the  Son  of  man ; 
and  his  official  authority  #nd  glory  as  the  Christ — the 
Anointed  Prophet,  Priest,  and  King,  who  is  to  instruct  us 
in  the  way  of  life,  redeem  us  from  sin  and  death,  and  reign 
in  and  over  us  as  the  rightful  Sovereign  of  our  being  and 
Disposer  of  our  destiny.  We  accept,  therefore,  in  good 
faith,  the  supernatural  religion  presented  to  us  in  the  New 
Testament,  embracing  in  its  revelations : 

"(i)  The  incarnation  of  the  Logo.s — the  eternal  Word 
of  God — in  the  person  of  Jesus  of  Nazareth. 

"  (2)  The  life  and  teachings  of  this  divinely  anointed 
Lord  and  Saviour,  as  the  highest  and  completest  unfold- 
ing of  the  divine  character  and  purposes,  as  they  relate  to 
our  sinful  and  perishing  race,  and  as  an  end  of  controvers)^ 
touching  all  questions  of  salvation,  duty,  and  destiny. 

"  (3)  The  death  of  Jesus  as  a  sin-oflFering,  bringing  us 
redemption  through  bis  blood,  even  the  forgiveness  of  sins. 

"  (4)  His  resurrection  from  the  dead,  abolishing  death 
and  bringing  life  and  immortality  clearly  to  light. 

"  (5)  His  ascension  to  heaven  and  glorification  in  the 
heavens,  where  he  ever  liveth,  the  Mediator  between  God 
and  men  ;  our  great  High-priest  to  intercede  for  his  peo- 
ple ;  and  our  King,  to  rule  until  his  foes  are  all  subdued 
and  all  the  sublime  purposes  of  his  mediatorial  reign  are 
accomplished. 

"  (6)  His  supreme  authority  as  Lord  of  all. 


I06  THE  DISCIPLES.  [Ciiai'.  viii. 

"  5.  The  personal  and  perpetual  mission  of  the  Holy- 
Spirit  to  convict  the  world  of  sin,  righteousness,  and  judg- 
ment, and  to  dwell  in  believers  as  their  Comforter,  Strength- 
ener,  and  Sanctifier. 

"  6.  The  alienation  of  the  race  from  God,  and  their 
entire  dependence  on  the  truth,  mercy,  and  grace  of  God, 
as  manifested  in  Jesus  the  Christ,  and  revealed  and  con- 
firmed to  us  by  the  Holy  Spirit  in  the  gospel,  for  regener- 
ation, sanctification,  adoption,  and  life  eternal. 

"  7.  The  necessity  of  faith  and  repentance  in  order  to 
the  enjoyment  of  salvation  here,  and  of  a  life  of  obedience 
in  order  to  the  attainment  of  everlasting  life. 

"  8.  The  perpetuity  of  baptism  and  the  Lord's  Supper, 
as  divine  ordinances,  through  all  ages,  to  the  end  of  time. 

"  9.  The  obligation  to  observe  the  first  day  of  the  week 
as  the  Lord's  day,  in  commemoration  of  the  death  and 
resurrection  of  Jesus  Christ,  by  acts  of  worship  such  as 
the  New  Testament  teaches,  and  by  spiritual  culture  such 
as  befits  this  memorial  day. 

"  10.  The  Church  of  Christ,  a  divine  institution,  com- 
posed of  such  as,  by  faith  and  baptism,  have  openly  con- 
fessed the  name  of  Christ ;  with  its  appointed  rulers,  min- 
isters, and  services,  for  the  edification  of  Christians  and  the 
conversion  of  the  world. 

"II.  The  necessity  of  righteousness,  benevolence,  and 
holiness  on  the  part  of  professed  Christians,  alike  in  view 
of  their  own  final  salvation  and  of  their  mission  to  turn  the 
world  to  God. 

"  12.  The  fullness  and  freeness  of  the  salvation  offered 
in  the  gospel  to  all  w^ho  accept  it  on  the  terms  proposed. 

"  13.  The  final  punishment  of  the  ungodly  by  an  ever- 
lasting destruction  from  the  presence  of  the  Lord  and  from 
the  glory  of  his  power." 

A  prominent  writer  among  the  Disciples  has  been  quoted 


THE  BIBLE   OXLY.  IO7 

as  saying:  "  We  take  the  Bible,  the  whole  Bible,  and  noth- 
ing but  the  Bible,  as  the  foundation  of  all  Christian  union 
and  communion."  ("  Christian  System."  preface  to  the 
second  edition.) 

It  has  also  been  said  that  the  Disciples  inscribed  on  their 
banner  the  following  motto:  "  Faith  in  Jesus  as  the  true 
Messiah,  and  obedience  to  him  as  our  Lawgi\-er  and  King, 
the  only  test,"  etc. 

If  the  question  is  as  to  the  book  by  which  a  church  is 
to  be  guided  or  ought  to  be  guided,  the  language  quoted 
can  easily  be  defended.  The  Bible  is  the  book.  This 
was  the  doctrine  of  the  Reformers  of  the  sixteenth  century. 
This  is  the  true  Protestant  position.  In  the  contro\"ersy 
with  Rome  at  the  time  of  the  Reformation  one  chief  issue 
was  an  infallible  church  or  an  infallible  book — which? 
Romanists  said  an  infallible  church ;  Protestants,  an  infal- 
lible book.  Chillingworth,  a  champion  of  the  Protestant 
faith  of  the  sixteenth  century,  is  the  author  of  the  famous 
aphorism.  "  The  Bible,  the  Bible  only,  is  the  religion  of 
Protestants."  When  Chillingworth  said  that  he  was  com- 
paring the  unity  of  the  Bible  teaching  with  the  lack  of 
unit}'  in  the  doctrine  of  Bellarmine  or  Baronius,  in  the 
doctrine  of  the  Sarbonne  or  of  the  Jesuits  or  Dominicans. 
He  said  that  Rome  furnished  no  safe  guide  since  popes  in 
faith  and  in  doctrine  were  arrayed  against  popes,  coun- 
cils were  against  councils,  fathers  against  fathers,  and  the 
church  of  one  age  against  the  church  of  another  age.  As 
the  way  out  of  this  confusion  the  Protestants  said  that  the 
Bible,  and  the  BITdIc  alone,  contained  their  religion. 

So  when  it  is  said  by  the  Disciples,  "The  Bible  is  our 
creed."  the  statement  is  made  with  the  various  books  of 
human  and  uninspired  composition,  written  to  aid  in  the 
preservation  of  faith  and  government  of  the  church,  in 
mind. 


I08  THE  DISCIPLES.  [Chap.  viii. 

The  Bible  is  the  creed  of  the  Disciples,  not  the  Con- 
fession of  Faith  framed  by  the  Westminster  Assembly  of 
divines. 

The  Bible  is  the  creed  of  the  Disciples,  not  the  articles 
of  religion  of  the  Protestant  Episcopal  Church. 

The  Bible  is  the  rule  of  faith  of  the  Disciples,  not  the 
book  of  discipline  of  the  Methodist  Episcopal  Church. 

This  is  the  contrast  and  connection  in  which  the  Disci- 
ples desire  to  be  understood  as  affirming  that  the  Bible  is 
their  creed.  As  a  comparative  statement  it  is  true;  as  an 
absolute  statement  it  is  not  altogether  correct. 

The  Disciples  maintain  that  the  original  creed  of  Chris- 
tianity contained  but  a  single  article,  namely,  "Jesus  is 
the  Christ,  the  Son  of  the  living  God,"  and  that  all  doc- 
trinal tests  but  this  must  be  abandoned.  With  them  faith 
in  Jesus  as  the.  divine  Lord  and  Saviour  is  the  one  essen- 
tial condition  of  baptism  and  church  fellowship.  Jesus 
said  expressly  that  on  this  creed  he  would  build  his  church. 
(Matt.  xvi.  1 8.) 

This  was  the  basis  of  the  Church  of  Christ  in  Jerusalem, 
in  Antioch,  in  Ephesus,  in  Corinth,  in  Philippi,  in  Thessa- 
lonica,  in  Berea,  and  in  every  place  where  the  inspired 
apostles  preached  the  gospel  and  planted  churches.  This 
creed  was  sufficient  then — is  sufificient  now.  Not  the  be- 
lief of  theological  dogmas,  howe\'er  true,  but  faith  in  Jesus 
as  the  Christ,  the  Son  of  God,  is  the  faith  that  saves  the 
soul.  With  the  Dir^ciples  this  statement  concerning  the 
nature  and  official  character  of  the  Son  of  man  is  not 
merely  an  article  of  Christian  faith  standing  on  a  level 
with  other  articles  of  belief,  but  it  is  tJic  article  of  the 
Christian  faith,  tJie  creed  of  the  church. 

"  Dost  thou  believe  on  the  Son  of  God  ?  "  (John  ix.  35.) 
"  If  thou  belie  vest  with  all  thine  heart,  thou  may  est  "  (Acts 
viii.  37)  be  baptized,  is  the  language  of  Philip  the  evangel- 


DIVINE    TEST  OF  ORTHODOXY.  IO9 

ist  to  the  treasurer  of  Queen  Candace.  To  every  person, 
therefore,  who  apphes  for  membership  in  a  church  of  Dis- 
ciples the  questions  are,  "  Do  you  beheve  in  your  heart 
that  Jesus  is  the  Christ,  the  Son  of  the  hving  God?  Do 
you  take  him  to  be  your  Saviour?  Do  you  desire  to  obey 
him?  " 

These  exact  words,  it  may  be,  are  not  ahvays  employed, 
but  always  and  everywhere  the  candidate  for  baptism  and 
church-membership  is  asked  concerning  his  faith  in  and 
his  purpose  toward  Jesus,  and  nothing  else.  "  What  think 
ye  of  Christ?  whose  Son  is  he?  "  (Matt.  xxii.  42)  was  our 
Lord's  test  of  orthodoxy. 

The  Disciples  do  not  object,  as  has  been  said,  to  the 
publication  of  statements  of  belief  for  information,  but 
they  do  object  to  using  such  statements  as  tests  of  fellovv^- 
ship.  Alexander  Campbell,  for  instance,  said :  "  While 
we  are  always  willing  to  give  a  declaration  of  our  faith 
and  knowledge  of  the  Christian  system,  we  firmly  protest 
against  dogmatically  propounding  our  own  views  or  those 
of  any  fallible  mortal  as  a  condition  or  foundation  of  church 
union  and  cooperation."  (Preface  to  the  second  edition 
of  "The  Christian  System.")  Their  uniform  custom  is  to 
follow  without  unnecessary  delay  this  confession  of  faith 
in  the  Son  of  God  with  the  administration  of  baptism  and 
the  hand  of  Christian  fellowship. 

The  principal  arguments  which  have  been  used  against 
human  creeds  as  conditions  of  fellowship  are  the  fol- 
lowing : 

I.  They  are  destitute  of  divine  authority.  God  com- 
manded no  one  to  make  them,  no  one  to  write  them,  no 
one  to  receive  them.  There  is  no  "  Thus  saith  the  Lord  " 
for  any  synopsis  of  faith,  for  any  formula  of  belief  such 
as  has  been  in  this  connection  described,  nor  is  there  any 
precedent  containing  the  sanction  of  our  Lord  for  any- 


no  THE   DISCIPLES.  [Chai'.  viu. 

thing  of  this  character.  Had  the  apostles  placed  such  a 
statement  at  the  close  of  the  New  Testament  as  is  here 
contemplated,  it  would  have  been  a  sort  of  labor-saving 
device  not  at  all  designed  by  our  Lord.  It  would  have 
been  a  sort  of  acknowledgment  that  the  writing  in  the 
book  was  not  in  some  respects  well  adapted  in  the  aggre- 
gate to  the  wants  of  society.  For  the  good  of  man  it  was 
intended  that  to  come  to  a  knowledge  of  Jesus  Christ  our 
Lord  and  of  the  way  of  salvation  should  invoke  much 
labor,  reading,  thinking,  praying,  searching,  meditation, 
and  inquiry.  Our  Father  intended  to  keep  the  minds  of 
his  children  much  in  company  with  himself  by  placing  in 
their  hancis  a  book  of  principles  which  they  might  read 
and  ponder  upon  for  millenniums  of  years,  and  still  find 
in  it  something  new.  A  fortune  left  to  a  child  is  really  a 
misfortune.  This  proposition  is  almost  universally  true. 
Whatever  lifts  the  mind  above  the  necessity  of  exertion 
robs  one  not  only  of  employment  but  of  enjoyment  as 
well,  and  permits  him  to  fall  into  ennui,  uselessness,  dissi- 
pation, and  ruin.  Hereditary  orthodoxy  is,  however,  if 
possible,  a  greater  misfortune.  It  often  ruins  a  man  in 
his  best  interests,  and  always  robs  him  of  the  pleasure  of 
searching  for  the  truth,  of  musing,  reflecting,  acting  for 
himself. 

2.  Creeds  have  often  operated,  and  their  tendenc}-  has 
been,  to  cast  out  the  good,  the  intelligent,  the  pure,  and 
to  retain  those  of  contrary  characteristics  and  character. 
They  strain  out  the  gnats  and  swallow  the  camels.  They 
are  in  clanger  of  racking  off  the  pure  wine  and  retaining 
the  lees. 

3.  An  examination  of  the  history  of  the  Christian  church 
from  almost  the  beginning  will  demonstrate  that  human 
authoritatixe  creeds  have  generally  been  i)roscrijjti\-c  and 
overbearing,  and  if  proscrij')ti\-e  and  o\'erhearing,  also  heret- 


THE   A  UTHORITY  OF   CHRIST.  I  I  I 

ical  and  schismatical  in  their  tendency.  The  truth  of  this 
proposition  is  copiously  illustrated  by  incidents  in  the  his- 
tory of  the  church  from  the  construction  of  the  Nicene 
Creed  to  the  present  hour. 

4.  Their  tendency  has  been  to  dethrone  the  Prophet, 
Priest,  and  King  ordained  of  God  to  teach,  to  make  inter- 
cession, and  to  rule  over  the  children  of  men.  Such  a 
principle  was  not,  of  course,  in  the  minds  of  their  authors, 
but  such  a  tendency  certainly  belongs  to  authoritative 
creedal  statements.  Men  are  commanded  to  hear  Christ. 
(Matt.  xvii.  5.)  He,  and  he  alone,  is  Head  of  the  body, 
which  is  the  church.  (Col.  i.  18.)  He  possesses  all  au- 
thority in  heaven  and  on  earth.  (Matt,  xxviii.  18.)  He 
is  the  Author  and  Finisher  of  the  faith.  (Heb.  xii.  2.)  To 
substitute,  even  by  implication,  the  teaching  of  any  other 
for  his  doctrine  is  to  displace  infallible  by  fallible  in- 
struction. 

5.  It  has  been  thought  that  creeds,  as  above  defined, 
are  prohibited  by  such  precepts  as  the  following :  "  Hold 
fast  the  form  of  sound  words,  which  you  have  heard  from 
me."  (2  Tim.  i.  13.)  "  Contend  earnestly  for  the  faith 
once  for  all  delivered  to  the  saints."  (Jude  i.  3.)  "  Hold 
fast  the  traditions  which  you  have  heard  from  us,  whether 
by  word  or  by  our  epistle."  (2  Thess.  ii.  15.)  "This  is 
my  beloved  Son;  hear  ye  him."  (Matt.  xvii.  5.)  These 
and  other  similar  passages  clearly  inhibit  all  rivals  to  the 
sacred  writings,  all  substitutes,  even  by  implication,  for 
the  New  Testament  teaching,  all  final  and  authoritative 
summaries  of  inspired  doctrine.  If  men  are  commanded 
to  hear  Christ  as  the  ultimate  authority,  it  is  certain  that 
Christ  forbids  a  rival  Lord.  It  has  been  declared  that  it 
was  the  divine  purpose  that  in  all  things  he  should  be  pre- 
eminent.     (Col.  i.   18.) 

6.  In  the  protracted  and  sometimes  heated  discussions 


112  THE   DISCIPLES.  [Chap.  viii. 

of  the  creed  question  great  emphasis  was  placed  on  the 
fact  that  the  interval  of  time  from  the  death  of  the  apostles 
to  at  least  the  year  200  of  the  Christian  era  was  the  pur- 
est, most  harmonious,  united,  prosperous,  and  happy  period 
of  the  church — the  very  time  when  there  was  no  other 
statement  of  belief  than  that  contained  in  the  apostolic 
word  and  literature.  It  is  admitted  that  there  were  dec- 
larations of  faith  made,  especially  at  baptism  and  at  other 
times,  but  there  was  nothing  formal,  nothing  extended, 
nothing  authoritative,  except  the  apostolic  writings.  In 
the  third  century  men  began  to  frame  doctrinal  and  meta- 
physical creeds.  This  was  the  beginning  of  controversy 
about  doctrines,  ordinances,  observances,  etc.,  etc.  The 
purest  period  of  Christianity,  and  the  most  practical  and 
useful,  was  when  it  had  the  one  Book,  and  nothing  else,  in 
the  way  of  writing  as  an  authority. 

7.  It  was  said  that  creeds  necessarily  became  the  con- 
stitutional law  of  the  churches,  exceeding  difficult,  almost 
impossible  to  revise,  and,  as  such,  embodied  and  perpetu- 
ated the  elements  of  schism  from  generation  to  generation. 
Illustrations  of  the  exceeding  difficulty  and  great  peril  in- 
volved in  any  attempt  to  revise  and  readapt  a  creed  or 
confession  of  faith  we  have  before  our  eyes  to-day.  A 
society  built  upon  a  religious  controversy  is  a  sort  of  com- 
memorati\'e  institution,  cherishing  in  the  minds  of  those 
in  succeeding  ages  ancient  animosities,  and  encouraging 
men  to  love  and  to  hate  artificially,  superficially,  and  irra- 
tionally. 

8.  If  the  foregoing  points  are  well  taken,  then  it  fol- 
lows that  human  authoritative  creeds  are  unfavorable  to 
that  growth  in  Christian  knowledge  and  that  development 
of  the  social  excellencies  of  our  profession  which  in  the 
apostolic  age  were  presented  by  the  spirit  of  inspiration  as 
the  paramount  objects  of  Christian  attainments.    By  attach- 


CREEDS  AND   SPIRITUAL   DEVELOPMEX'J\  113 

ing  the  mind  to  denominational  shibboleths  they  detached 
it  from  a  free  and  unrestrained  consecration  of  itself  to 
the  whole  truth  as  contained  in  the  Bible.  They  confined 
the  mind  to  a  certain  range  of  tenets  and  principles  which 
have  in  various  ways  acquired  an  undue  importance,  giv- 
ing thus  to  a  definite  number  of  points  a  factitious  value, 
and  in  this  way  to  a  degree  obliterating  the  proper  dis- 
tinctions between  children,  young  men,  and  fathers  in  the 
Church  of  God.  It  must  be  apparent  to  every  person 
that  it  is  unreasonable  to  require  children  and  men  Of  un- 
disciplined intellects  to  subscribe  to  statements  of  abstract 
themes  carefully  and  laboriously  prepared  by  trained  think- 
ers as  conditions  of  membership  in  Christ's  holy  church. 

9.  It  was  contended  also  that  human  creeds  are  obvi- 
ously unfavorable  to  a  large  development  of  genuine  spirit- 
uality. It  was  said  that  no  one  has  ever  been  turned  to 
Christ  by  a  statement  of  theological  dogmas.  Such  state- 
ments not  only  fail  to  turn  sinners  to  Christ,  but  fail  to 
promote  sanctification  on  the  part  of  those  devoted  to 
our  Lord.  They  are  at  the  best  mere  mummies  of  the 
life-inspiring  truths  of  the  Bible,  which  breathe  with  liv- 
ing efficacy  and  the  warmth  of  divine  love  upon  the  soul. 
No  one  ever  became  enamored  of  a  skeleton,  however  just 
its  proportions  or  however  perfect  its  organization,  and  no 
one  call  fall  in  love  with  the  anatomical  abstractions  of  a 
creed.  They  may  excite  the  admiration  of  the  intellect, 
but  never  the  aflfections  of  the  soul.  This  last,  however, 
is  essential  to  spirituality  and  sanctification. 

10.  Without  at  all  intending  to  do  so,  they  assume  to 
be  plainer  and  more  intelligible  in  their  statements  of  truth 
than  the  Bible.  This  is  as  derogatory  to  the  honor  of  the 
Holy  Spirit  who  is  the  author  of  these  sacred  writings  as 
it  is  false.  They  are  the  veriest  jargon  of  abstract  terms 
compared  with  the  clear,  intelligible,  and  admirable  sim- 


114  THE  DISCIPLES.  [Chap.  viii. 

plicity  and  beauty  of  the  divine  writings.  Take  the  word 
"  election  "  or  the  phrase  "  Son  of  God  "  as  explained  in 
the  creeds  of  human  device  and  in  the  Bible,  and,  if  pos- 
sible, imagine  a  greater  contrast  in  all  that  is  plain,  intel- 
ligible, and  beautiful.  Is  not  the  Spirit  of  God  the  spirit 
of  eloquence,  of  clear  conceptions,  and  of  appropriate,  beau- 
tiful, and  sublime  language?  An  angel  is  not  to  be  be- 
lie\-ed  if  he  presumes  to  improve  the  diction  of  the  apostles 
and  prophets.  (Gal.  i.  6-9.)  The  Spirit  of  the  living  God 
is  the  spirit  of  revelation,  of  all  wisdom  and  utterance. 
Men  are  always  infinitely  more  safe  under  his  guidance 
than  under  that  of  any  man,  or  company  of  men,  however 
great,  wise,  or  good. 

11.  Human  creeds  have  been  peculiarly  hostile  to  the 
work  of  reformation  in  all  ages  by  their  tendency  to  eject 
godly  and  intelligent  ministers  of  religion.  All  the  great 
reformers  of  the  world  h^ve  been  excommunicated  per- 
sons. No  eminent  Christian  reformer  has  ever  been  per- 
mitted to  exercise  his  ministry  in  the  church  in  which  he 
commenced  his  work.  Such  men  have  always  been  cast 
out,  rejected,  condemned.  For  this  excommunication,  re- 
jection, and  condemnation  the  creeds  are  responsible,  and 
ought,  for  this  reason,  themselves  to  be  rejected  and  con- 
demned. 

12.  Another  argument  w^as,  that  they  are  entirely  super- 
fluous and  altogether  redundant  so  far  as  their  detection  of 
either  error  or  errorists  is  concerned.  The  greatest  plea 
for  them  has  always  been  their  importance  and  utility  in 
the  detection  and  exposure  of  heretics  and  heresy.  A 
ready  reply  to  this,  and  one  apparently  satisfactory,  is 
that  heretics  and  heresy  existed  in  the  apostolic  age,  and 
under  the  ministry  of  those  men  made  wise  by  the  indwell- 
ing of  the  Holy  Spirit.  Judc,  for  instance,  complained  that 
ungodly  men,  turning  the  favor  of  God  into  lasciviousness 


HERETICS  IN   THE  APOSTOIIC   CHURCH.  115 

and  denying  the  one  God  and  our  Lord  Jesus  Christ,  had 
crept  into  the  church  unawares.  (Jude  i.  4.)  Paul  echoes 
the  same  sentiment  in  reference  to  false  brethren  who 
"  came  in  privily  to  spy  out  our  liberty  which  we  have  in 
Christ  Jesus,  that  they  might  bring  us  into  bondage." 
(Gal.  ii.  4.)  There  were  those  who  "  went  out  from  us 
because  they  were  not  of  us,"  and  there  was  Demas,  who 
"  forsook  "  Paul  in  the  hour  of  danger,  "  having  loved  this 
present  world."      (i  John  ii.  19;    2  Tim.  iv.  10.) 

Time  fails  to  speak  at  length  of  Simon  the  sorcerer  (Acts 
viii.  9-24),  of  Alexander  the  coppersmith  (2  Tim.  iv.  14), 
of  Phygellus  and  Hermogenes  (2  Tim.  i.  15),  of  Hyme- 
neus  and  Alexander  (i  Tim.  i.  20),  whom  Paul  delivered 
over  to  Satan  that  they  might  learn  not  to  blaspheme, 
and  of  many  others  who  proved  insincere  in  their  con- 
fession and  false  to  its  obligations.  Pharisees  in  Jeru- 
salem crept  in  to  spy  out  the  liberty  of  the  new  covenant 
(Acts  XV.  1-5),  and  bring  the  brethren  back  into  bond- 
age to  the  law,  and  there  were  Sadducees  in  the  church 
in  Corinth  who  denied  the  resurrection,  (i  Cor.  xv.  12.) 
There  were  philosophers,  such  as  Hymeneus  and  Philetus, 
who  concerning  the  faith  erred,  saying  that  the  resurrec- 
tion was  past,  and  thus  they  overthrew  the  faith  of  some. 
(2  Tim.  ii.  18.)  There  were  transcendentalists  who  de- 
nied that  Jesus  Christ  had  come  in  the  flesh,  having  specu- 
lated his  bodily  existence  into  the  science  of  moonshine 
or  something  equally  unreal,  (i  John  iv.  1-3.)  James 
warned  some  against  the  worship  of  the  heavenly  bodies 
by  assuring  them  that  every  good  gift  and  every  perfect 
boon  comes  down  from  the  Father  of  lights  and  not  from 
the  lights  themselves.  (James  i.  17.)  Paul  fought  a  hard 
battle  against  the  brethren  who  were  disposed  to  openly 
countenance  fornication,  incest,  and,  the  sacrificial  banquets 
of  heathen  worship.     (See  i  Cor.)      Under  the  pressure  of 


Il6  THE  DISCIPLES.  [Chap.  viii. 

all  this  influx  of  falsehood  and  iniquity,  why  did  not  these 
inspired  men  see  their  mistake,  and,  discarding  the  simple 
confession  of  faith  in  Jesus  as  the  Son  of  God,  draw  up  a 
masterly  catechism  or  skillfully  arranged  articles  of  re- 
ligion which  would  shut  out  every  error  and  guard  the 
purity  of  the  church?  How  sad  the  reflection  that  men 
so  ingenious  in  other  respects  were  so  stupid  in  this,  and 
how  fortunate  for  us  that  the  wiser  heads  of  Nice,  Rome, 
Geneva,  Augsburg,  and  Westminster  have  supplied  this 
deficiency  in  the  work  of  the  apostles! 

Our  Lord,  in  one  of  the  epistles  addressed  to  the  seven 
churches  in  Asia,  commends  a  body  of  believers  because 
men  claiming  to  be  apostles,  but  who  were  not,  had  been 
put  to  the  proof,  and  their  true  character  detected.  (Rev. 
ii.  2.)  It  is  a  fact  that  in  that  early  period  of  the  church's 
history  pretenders  of  a  most  accomplished  character  were 
detected,  condemned  and  repudiated,  by  churches  pos- 
sessing only  parts  of  the  New  Testament,  without  the  help 
of  creeds ;  and  who  will  say  that  we  in  these  last  days  can- 
not try  persons  by  the  rule  of  faith  presented  in  the  Bible, 
detect  their  deviations  from  the  good  and  the  right  way, 
and  inflict  on  them  proper  punishment  by  the  authority 
of  Jesus  Christ? 

13.  Another  argument  was  that  human  creeds  are  for- 
midable obstacles  in  the  way  of  such  a  communion  of  be- 
lievers as  that  for  which  the  Master  prayed.  No  man  for 
even  a  moment  seriously  entertains  the  thought  that  Dis- 
ciples of  Christ  will  ever  be  induced  to  unite  on  any  human 
statement  of  belief.  No  man  thinks  that  the  world  will 
ever  be  converted  to  Episcopalianism,  Presbyterianism,  or 
Methodism.  These,  and  all  other  similar  denominations, 
are  results  of  serious  eff'orts  to  return  to  the  simple,  spirit- 
ual Christianity  of  the  New  Testament.  Christianity  was 
before  denominationalism,  and  it  will  survi\'e  all  denomina- 


DENOMIXATIOXALISM    ■JEMrOKARY.  W] 

tions.  They  are  destined  to  perish.  Take  from  each  its 
peculiarities,  and  Christianity  still  remains.  What  they 
all  hold  in  common  as  matters  of  faith  may  be  regarded 
as  Christianity.  What  is  peculiar  to  each  is  not  essential 
to  the  religion  of  Jesus.  These  peculiarities  are  of  them- 
selves inadequate  to  meet  the  deathless  wants  of  human- 
ity. Their  utter  incompetency  to  turn  men  to  the  Lord 
must  be  apparent.  They  are  not  permanently  suited  to 
the  genius  of  human  nature.  They  are  but  temporary 
expedients.  They  are  mere  incidents  in  the  progress  of 
Christ's  holy  church,  and  must,  therefore,  sooner  or  later, 
give  place  to  a  better  order.  Pure,  uncorrupted,  original 
Christianity  in  letter  and  in  .spirit  as  described  on  the 
pages  of  the  New  Testament,  is,  without  doubt,  superior 
to  present-day  denominationalism.  Denominational  insti- 
tutions built  chiefly  upon  phrenological  and  psychological 
developments  of  human  nature  must  by  and  by  ine\-itably 
yield  to  the  whole  geniu.s  of  our  common  humanity.  Men 
want  a  brighter,  deeper,  higher,  purer,  and  more  spiritual 
Christianity  than  any  of  them.  The  world  longs  for  it,  de- 
mands it,  and  the  most  spiritually-minded  Christians  pray 
for  it. 

Mr.  Campbell  said  in  his  debate  with  Mr.  Rice  that: 
"  Our  Reformation  began  in  the  conviction  of  the  inade- 
quacy of  the  corrupted  forms  of  religion  in  popular  use  to 
effect  that  thorough  change  of  heart  and  life  which  the 
gospel  contemplates  as  so  essential  to  admission  into 
heaven."      ("  Campbell  and  Rice  Debate,"  p.  678.) 

If  Christians  would  sheathe  forever  their  swords  of  strife, 
if  they  would  make  one  grand  auto-da-fc  oi  all  their  creeds 
and  shibboleths,  if  they  would  make  one  great  burnt-offer- 
ing of  their  schismatical  constitutions,  and  cast  forever  to 
the  moles  and  the  bats  their  ancient  apocryphal  traditions, 
and  then  unite  in  the  apostolic  and  divine  institutions,  the 


1  1 8  THE  DISCIPLES.  '        [Chap.  viii. 

Christian  religion  might  be  sent  to  the  ends  of  the  earth 
in  triumph  in  less  than  a  single  generation. 

Protestant  England  and  Protestant  America  have  at  their 
disposal  all  the  means  necessary  to  send  the  gospel  from 
pole  to  pole  and  from  the  Thames  to  the  ends  of  the  earth. 
They  have  men  enough,  genius,  learning,  talent,  ships, 
books,  money,  enterprise,  and  zeal  adequate  to  such  a 
splendid  scheme  if  they  would  in  Christian  faith  and  pur- 
ity unite  in  one  holy  effort  on  the  plain  teaching  of  the 
Book  of  God  to  humanize,  civilize,  and  evangelize  all  the 
brotherhood  of  man  in  a  comparatively  short  period  of 
time.  Too  much  of  the  artillery,  intellectual,  moral,  and 
physical,  is  expended  upon  our  little,  scattering  citadels, 
fortifications,  and  towers.  This  warfare  among  the  pro- 
fessed followers  of  the  Prince  of  Peace  is  uncivil,  barba- 
rous, savage.  Unintentionally,  of  course,  but  nevertheless 
truly,  it  is  a  warfare  against  ourselves,  against  the  common 
Saviour,  and  against  the  whole  family  of  man. 

For  these  and  other  reasons  Disciples  pray  for  the  anni- 
hilation of  partyism,  and  of  everything  that  directly  or  in- 
directly tends  to  keep  it  up,  and  instead  of  human  devices, 
instead  of  ordinances  and  traditions  of  men,  they  plead  for 
the  doctrine  of  the  Bible,  and  nothing  but  the  accredited 
teachings  of  the  Bible,  as  the  standard  and  rule  of  all  per- 
sonal duties,  as  the  sufficient  bond  of  union,  as  containing 
the  only  divinely  authorized  terms  of  Christian  communion, 
and  the  sufficient  director  and  formulator  of  our  entire 
church  relations,  faith,  discipline,  and  government. 

It  would  seem  to  be  proper  before  closing  this  chapter 
to  make  a  more  definite  statement  than  has  yet  been  pre- 
sented of  certain  points  in  the  teaching  of  the  Disciples 
by  which  they  are  differentiated  from  their  brethren  of 
the  evangelical  faith.  Some  years  ago  the  late  Isaac 
Errctt  made  a  statement  of  particulars  in  which  Disciples 


SOME  PECULIARITIES.  II9 

differ  from  other  Christians,  and  in  which,  consequently, 
their  doctrinal  peculiarities  most  strikingly  appear.  This 
statement  is,  so  far  as  can  be  learned,  universally  accept- 
able to  the  Disciples  of  Christ.      Mr.  Errett  said : 

"  I.  While  agreeing  as  to  the  divine  inspiration  of  the 
Old  and  New  Testaments,  we  differ  on  the  question  of 
their  equal  binding  authority  on  Christians.  In  our  view, 
the  Old  Testament  was  of  authority  with  Jeivs,  the  New 
Testament  is  noiv  of  authority  with  Christians.  We  accept 
the  Old  Testament  as  true,  and  as  essential  to  a  proper 
understanding  of  the  New,  and  as  containing  many  in- 
valuable lessons  in  righteousness  and  holiness  which  are 
of  equal  preciousness  under  all  dispensations ;  but  as  a 
book  of  authority  to  teach  us  what  we  are  to  do,  the  New 
Testament  alone,  as  embodying  the  teachings  of  Christ 
and  his  apostles,  is  our  standard. 

"  2.  While  accepting  fully  and  unequivocally  the  Script- 
ure statements  concerning  what  is  usually  called  the  trinity 
of  persons  in  the  Godhead,  we  repudiate  alike  the  philo- 
sophical and  theological  speculations  of  Trinitarians  and 
Unitarians,  and  all  unauthorized  forms  of.  speech  on  a 
question  whicli  transcends  human  reason,  and  on  which 
it  becomes  us  to  speak  '  in  words  which  the  Holy  Spirit 
teacheth.'  Seeing  how  many  needless  and  ruinous  strifes 
have  been  kindled  among  sincere  believers  by  attempts  to 
define  the  indefinable,  and  to  make  tests  of  fellowship  of 
human  forms  of  speech,  which  lack  divine  authority,  we 
have  determined  to  eschew  all  such  mischievous  specula- 
tions and  arbitrary  terms  of  fellowship,  and  to  insist  only 
on  the  '  form  of  sound  words  '  giv^n  to  us  in  the  Script- 
ures concerning  the  Father,  the  Son,  and  the  Holy  Spirit. 

"  3.  While  agreeing  that  the  Bible  furnishes  an  all-suf- 
ficient revelation  of  the  divine  will  and  a  perfect  rule  of 
faith  and  practice,  we  disagree  practically  in  this :    We  act 


I20  THE   DISCIPLES.  yCnw.  \\\\. 

consistently  ivith  this  principle,  and  repudiate  all  human 
antJioritative  creeds.  We  ol-jcct  not  to  publishing,  for 
information,  what  we  believe  and  practice,  in  whole  or  in 
part,  as  circumstances  may  demand,  with  the  reasons  there- 
for. But  we  stoutly  refuse  to  accept  of  any  such  state- 
ment as  authoritative,  or  as  a  test  of  fellowship,  since  Jesus 
Christ  alone  is  Lord  of  the  conscience,  and  his  word  alone 
can  rightfully  bind  us.  What  he  has  revealed  and  en- 
joined, either  personally  or  by  his  apostles,  we  acknowl- 
edge as  binding;  where  he  has  not  bound  us,  we  are  free; 
and  we  insist  on  standing  fast  in  the  liberty  wherewith 
Christ  hath  made  us  free,  carefully  guarding  against  all 
perversions  of  said  liberty  into  means  or  occasions  of  strife. 
"  4.  With  us,  the  divinity  and  Christhood  of  Jesus  is 
more  than  a  mere  item  of  doctrine — it  is  the  central  truth 
of  the  Christian  system,  and,  in  an  important  sense,  the 
creed  of  Christianity.  It  is  the  one  fundamental  truth 
which  we  are  jealously  careful  to  guard  against  all  com- 
promise. To  persuade  men  to  trust  and  love  and  obey  a 
divine  Saviour  is  the  one  great  end  for  which  we  labor  in 
preaching  the"  gospel ;  assured  that  if  men  are  right  about 
Christ,  Christ  will  bring  them  right  about  everything  else. 
We  therefore  preach  Jesus  Christ,  and  liim  crucified.  We 
demand  no  other  faith,  in  order  to  baptism  and  church- 
membership,  than  the  faith  of  the  heart  in  Jesus  as  the 
Christ,  the  Son  of  the  living  God  ;  nor  have  we  any  term 
or  bond  of  fellowship  but  faith  in  this  divine  Redeemer 
V  and  obedience  to  him.  All  who  trust  in  the  Son  of  God 
and  obey  him  are  our  brethren,  however  wrong  they  may 
be  about  anything  else ;  and  those  who  do  not  trust  in 
tliis  di\ine  Saviour  for  salvation,  and  obey  his  command- 
ments, are  not  our  brethren,  however  intelligent  and 
excellent  they  may  be  in  all  beside.  Faitli  in  the  une- 
quivocal   testimonies   concerning    Jesus — his    incarnation. 


THE    WORK   OF    THE   HOLY  SPIRIT.  12  1 

life-teachings,  sufferings,  death  for  sin,  resurrection,  ex- 
altation, and  divine  sovereignty  and  priesthood — and  obe- 
dience to  the  plain  commands  he  has  given  us,  are  with 
us,  therefore,  the  basis  and  bond  of  Christian  fellowship. 
In  judgments  merely  inferential  we  reach  conclusions  as 
nearly  unanimous  as  we  can ;  and  where  we  fail,  exercise 
forbearance,  in  the  confidence  that  God  will  lead  us  into 
final  agreement..  In  matters  of  expediency,  where  we  are 
left  free  to  follow  our  own  best  judgment,  we  allow  the 
majority  to  rule.  In  matters  of  opinion — that  is,  matters 
touching  which  the  Bible  is  either  silent  or  so  obscure  in 
its  revelations  as  not  to  admit  of  definite  conclusions — 
we  allow  the  largest  liberty,  so  long  as  none  judges  his 
brother,  or  insists  on  forcing  his  own  opinions  on  others,  or 
on  making  them  an  occasion  of  strife. 

"  5.  While  heartily  recognizing  the  perpetual  agency 
of  the  Holy  Spirit  in  the  work  of  conversion — or,  to  use 
a  broader  term,  regeneration — we  repudiate  all  theories 
of  spiritual  operations  and  all  theories  of  the  divine  and 
human  natures  which  logically  rule  out  the  Word  of  God 
as  the  instrument  of  regeneration  and  conversion  ;  or  which 
make  the  sinner  passive  and  helpless,  regarding  regenera- 
tion as  a  miracle,  and  leading  men  to  seek  the  evidence 
of  acceptance  with  God  in  supernatural  tokens  or  special 
revelations,  rather  than  in  the  definite  and  unchangeable 
testimonies  and  promises  of  the  gospel.  We  require  assent 
to  no  theory  of  regeneration  or  of  spiritual  influence ;  but 
insist  that  men  shall  hear,  believe,  repent,  and  obey  the 
gospel — assured  that  if  we  are  faithful  to  God's  require- 
ments on  the  Jninian  side  of  things,  he  will  ever  be  true  to 
himself  and  to  us  in  accomplishing  what  is  needful  on  the 
divine  side.  Our  business  is  to  preach  the  gospel  and 
plead  with  sinners  to  be  reconciled  to  God  ;  asking  God, 
while  we  plant  and  water,  to  give  the  increase.      W^e  care 


122  THE  DISCIPLES.  [Chap.  viii. 

little  for  the  logic  of  any  theory  of  regeneration,  if  we  may 
but  persuade  sinners  to  believe,  repent,  and  obey. 

"  6.  While  agreeing  with  all  the  evangelical  in  the 
necessity  of  faith  and  repentance,  we  differ  in  this :  We 
submit  no  other  tests  but  faith  and  repentance,  in  admitting 
persons  to  baptism  and  church-membership.  We  present 
to  them  no  articles  of  faith  other  than  the  one  article  con- 
cerning the  divinity  and  Christhood  of  Jesus  ;  we  demand 
no  narration  of  a  religious  experience  olher  than  is  ex- 
pressed in  a  voluntary  confession  of  faith  in  Jesus;  we 
demand  no  probation  to  determine  their  fitness  to  come 
into  the  church;  but  instantly,  on  their  voluntary  confes- 
sion of  the  Christ  and  avowed  desire  to  leave  their  sins 
and  serve  the  Lord  Christ,  unless  there  are  good  reasons 
to  doubt  their  sincerity,  they  are  accepted  and  baptized, 
in  the  name  of  the  Lord  Jesus,  and  into  the  name  of  the 
Father,  the  Son,  and  the  Holy  Spirit.  They  are  thus 
wedded  to  Christ,  and  not  to  a  set  of  doctrines  or  to  a 
party. 

"  7.  We  not  only  acknowledge  the  perpetuity  of  baptism, 
but  insist  on  its  meaning,  according  to  the  divine  testi- 
monies :  '  He  that  believeth  and  is  baptized  shall  be  saved.' 
'  Repent,  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ  for  the  remission  of  sins,  and  you  shall  re- 
ceive the  gift  of  the  Holy  Spirit.'  We  therefore  teach  the 
believing  penitent  to  seek,  through  baptism,  the  divine 
assurance  of  the  forgiveness  of  sins,  and  that  gift  of  the 
Holy  Spirit  which  the  Lord  has  promised  to  them  that 
obey  him.  Thus,  in  a  hearty  and  Scriptural  surrender  to 
the  authority  of  the  Lord  Jesus,  and  not  in  dreams,  vis- 
ions, or  revelations,  are  we  to  seek  for  that  assurance  of 
pardon  and  that  e\-idence  of  sonship  to  which  the  gospel 
points  us. 

"  The  Lord's  Supper,  too,  holds  a  different  ])lace  with 


THE    CHURCH.  1 23 

US  from  that  which  is  usually  allowed  to  it.  We  invest  it 
not  with  the  awfulness  of  a  sacrament,  but  regard  it  as  a 
sweet  and  precious  feast  of  holy  memories,  designed  to 
quicken  our  love  of  Christ  and  cement  the  ties  of  our 
common  brotherhood.  We  therefore  observe  it  as  part  of 
our  regular  worship,  every  Lord's  day,  and  hold  it  a  sol- 
emn, but  joyful  and  refreshing  feast  of  love,  in  which  all 
the  disciples  of  our  Lord  should  feel  it  to  be  a  great  privi- 
lege to  unite.  '  Sacred  to  the  memory  of  our  Lord  and 
Saviour  Jesus  Christ,'  is  written  on  this  simple  and  solemn 
family  feast  in  the  Lord's  house. 

"  8.  The  Lord s  day — not  the  Jewish  Sabbath — is  a  New 
Testament  observance,  which  is  not  governed  by  statute, 
but  by  apostolic  example  and  the  devotion  of  loyal  and 
loving  hearts. 

"  9.  TJtc  Church  of  Christ — not  sects — is  a  divine  insti- 
tution. We  do  not  recognize  sects,  with  sectarian  names 
and  symbols  and  terms  of  fellowship,  as  branches  of  the 
Church  of  Christ,  but  as  unscriptural  and  antiscriptural, 
and  therefore  to  be  abandoned  for  the  One  Church  of 
God  which  the  New  Testament  reveals.  That  God  has  a 
people  among  these  sects,  we  believe ;  we  call  on  them  to 
come  out  from  all  party  organizations,  to  renounce  all 
party  names  and  party  tests,  and  seek  only  for  Christian 
union  and  fellowship  according  to  apostolic  teaching. 
Moreover,  while  we  recognize  the  seeming  necessity  for 
various  denominational  movements  in  the  past,  in  the  ton- 
fusions  growing  out  of  the  Great  Apostasy,  we  believe 
that  the  time  has  now  fully  come  to  expose  the  evils  and 
mischiefs  of  the  sect  spirit  and  sect  life,  and  to  insist  on 
the  abandonment  of  sects  and  a  return  to  the  unity  of 
spirit  and  the  union  and  cooperation  that  marked  the 
churches  of  the  New  Testament.  We  therefore  urge  the 
Word  of  God  against  human  creeds  ;  faith  in  Christ  against 


124  'J'^f^'-    J)JSCIPLES.  LCiiAi'.  viii. 

faith  in  systems  of  theology;  obedience  to  Christ  rather 
than  obedience  to  church  authority  ;  the  Church  of  Christ 
in  place  of  sects ;  the  promises  of  the  gospel  instead  of 
dreams,  \-isions,  and  marvelous  experiences  as  evidences 
of  pardon  ;  Christian  character,  in  place  of  orthodoxy  in 
doctrine,  as  the  bond  of  union  ;  and  associations  for  co- 
operation in  good  works  instead  of  associations  to  settle 
questions  of  faith  and  discipline. 

"It  will  thus  be  seen  that  our  differential  character. is 
found  not  in  the  advocacy  of  new  doctrines  or  practices, 
but  in  rejecting  that  which  has  been  added  to  the  original 
simple  faith  and  practice  of  the  Church  of  God.  Could 
all  return  to  this,  it  Vv'ould  not  only  end  many  unhappy 
strifes  and  unite  forces  now  scattered  and  wasted,  but 
would  revive  the  spirituality  and  enthusiasm  of  the  early 
church  ;  as  we  should  no  longer  need,  as  in  the  weakness 
of  sectism,  to  cater  to  the  world's  fashions  and  follies  to 
maintain  a  precarious  existence.  Zion  could  again  put  on 
her  beautiful  garments  and  shine  in  the  Jight  of  God,  and 
go  out  in  resistless  strength  to  the  conquest  of  the  world. 
To  this  end,  we  are  not  asking  any  to  cast  away  their  con- 
fidence in  Christ,  or  to  part  with  aught  that  is  divine ;  but 
to  cast  away  that  which  is  human,  and  be  one  in  clinging 
to  the  divine.  Is  it  not  reasonable?  Is  it  not  just?  Is 
it  not  absolutely  necessary,  to  enable  the  people  of  God 
to  do  the  work  of  God?"  ("Our  Position,"  by  Isaac 
Errett,  jjp.  6-i  i.) 

It  seems  appropriate  to  note  in  the  conclusion  of  this 
chapter  the  fact  that  there  is  on  the  part  of  the  Disciples 
agreement  with  the  Baptists  as  to  the  proper  form  and 
subjects  of  ba])tism,  but  when  the  specific  design  of  the 
ordinance  is  consideied.  Disciples  and  Baptists  seem  to 
part  company.  The  former  maintained  that  "  regeneration 
must   be  so  far  accomplished  before  bajitism  that  the  sub- 


BAPTISM   AXD   FORGIVEXESS.  1 25 

ject  is  changed  in  heart,  and  in  faith  and  penitence  must 
have  yielded  up  his  heart  to  Christ ;  otherwise  baptism  is 
nothing  but  an  empty  form.  ^n\.  forgiveness  is  something 
distinct  from  regeneration ;  forgiveness  is  an  act  of  the 
Sovereign ;  not  a  change  of  the  sinner's  heart ;  and  while 
it  is  extended  in  view  of  the  sinner's  faith  and  repentance, 
it  needs  to  be  offered  in  a  sensible  and  tangible  form,  such 
that  the  sinner  can  seize  it  and  appropriate  it  with  unmis- 
takable definiteness.  In  baptism  he  appropriates  God's 
promise  of  forgiveness,  relying  on  the  divine  testimonies : 
'  He  that  belie veth  and  is  baptized  shall  be  saved.'  '  Re- 
pent, and  be  baptized  every  one  of  you  in  the  name  of 
Jesus  Christ  for  the  remission  of  sins,  and  ye  shall  receive 
the  gift  of  the  Holy  Spirit.'  He  thus  lays  hold  of  the 
promise  of  Christ  and  appropriates  it  as  his  own.  He 
does  not  merit  it,  nor  proen re  it,  nor  earn  it,  in  being  bap- 
tized; but  he  appropriates  what  the  mercy  of  God  has 
provided  and  offered  in  the  gospel.  We  therefore  teach 
all  who  are  baptized  that  if  they  bring  to  their  baptism  a 
heart  that  renounces  sin  and  implicitly  trusts  the  power  of 
Christ  to  save,  they  should  rely  on  the  Saviour's  own 
promise,  '  He  that  believeth  and  is  baptized  shall  be 
saved.'"      ("  Our  Position,"  pp.  12,  13.) 

On  the  subject  of  church  government  Disciples  are,  in 
the  main,  in  harmony  with  the  Congregationalists  and 
Baptists.  For  the  sake  of  order  and  efficiency  they  have 
elders  or  bishops,  deacons  and  evangelists,  yet  in  the  ab- 
sence of  these  the  members  are  taught  to  meet,  to  keep 
the  ordinances,  and  encourage  one  another  to  love,  to  good 
works,  and  to  administer  baptism  and  partake  of  the 
Lord's  Supper,  or  do  whatever  needs  to  be  done  to  pro- 
mote their  own  growth  and  the  salvation  of  sinners. 
Nevertheless,  as  soon  as  suitable  gifts  are  developed  per- 
sons are  chosen  to  act  as  elders  and  deacons,  and  to  serve 


126  THE  DISCIPLES.  [Chap.  viii. 

in  any  other  ministry  the  church  may  need.  The  position 
and  authority  of  eldership  in  a  congregation  of  Disciples 
is  about  the  same  as  in  a  Presbyterian  church. 

They  have  no  ecclesiastical  courts,  properly  speaking, 
outside  the  individual  churches,  but  it  is  becoming  some- 
what general  to  refer  difficult  cases  to  a  committee  mutu- 
ally agreed  on  by  the  parties  concerned,  their  decision  to 
be  final.      (See  "  Our  Position,"  p.   14.) 

Their  position  on  the  subject  of  union  among  believers 
for  evangelistic  work  has  been  stated  with  a  reasonable 
degree  of  fullness.  While  they  make  to  their  brethren  of 
every  name  a  distinct  and  definite  proposition,  which  they 
believe  to  be  thoroughly  Scriptural  also,  looking  to  the  re- 
union of  believers,  they  rejoice  in  every  utterance  which 
tends  to  break  down  sectarian  barriers,  and  hail  with  glad- 
ness every  step  which  condemns  the  folly  and  wickedness 
of  denominationalism.  They  have,  however,  generally, 
no  faith  in  the  practicability  of  uniting  denominations,  as 
such,  on  any  merely  human  basis,  however  liberal.  The 
union  cannot'  be  Christian  unless  it  is  union  in  Christ,  in 
those  things  which  Christ  enjoins,  neither  less  nor  more. 


CHAPTER    IX. 

LITERATURE   AND    EDUCATION. 

The  Disciples  have  been  fruitful  in  the  production  of 
literature,  especially  of  a  periodical  and  polemic  character. 
Their  movement  was,  as  has  been  abundantly  shown,  in 
the  interests  of  peace  and  union  among  the  people  of  God. 
Theological  reconstruction  and  contention  were  no  part  of 
the  original  program.  A  campaign  of  theological  and 
ecclesiastical  war  v/as  not  so  much  as  thought  of  by  the 
pious  men  who  were  moved  by  the  Spirit  of  God  to  under- 
take to  lead  the  people  back  to  Christianity  according  to 
Christ.  It  was  certainly  not  the  purpose  of  Thomas 
Campbell  when  he  wrote  the  "  Declaration  and  Address  " 
for  the  Christian  Association  in  1809  to  engage  in  contro- 
versy with  his  brethren,  and  no  one  who  is  at  all  acquainted 
with  the  gentle  spirit  of  Barton  Warren  Stone  can  for  a 
moment  think  of  him  as  a  polemic.  He  was  prominently 
a  man  of  peace. 

Thomas  Campbell  especially,  and  Alexander,  his  son, 
entertained  a  natural  aversion  to  everything  which  looked 
in  the  direction  of  theological  pugilism.  The  former  never 
conquered  this  aversion.  The  latter,  however,  did  to  such 
an  extent  that  in  the  minds  of  many  people  he  is  thought 
of  chiefly,  if  not  altogether,  as  a  theological  polemic. 
Alexander  Campbell's  published  debates,  are  with  the 
Rev.  John  Walker,  a  minister  of  the  secession  Presbyte- 
rian Church  in  1820;  with  the  Rev.  W.  L.  Maccalla,  of  the 
Presbyterian  Church ;  with  Robert  Owen,  the  Socialist ; 
127 


128  'J'JIE   DISCIPLES.  [CHA1>.  IX. 

with  Archbishop  Purcell,  of  the  Roman  CathoHc  Church; 
and  with  the  Rev.  N.  L.  Rice,  of  the  Presbyterian  Church. 
These  were  oral  debates,  which  were  pubHshed  in  book 
form. 

The  story  of  a  change  of  view  on  the  part  of  Alexander 
Campbell  in  regard  to  the  subject  of  a  public  or^l  discussion 
of  religious  topics  is  not  only  interesting  but  necessary,  in 
order  to  fully  understand  a  portion  of  the  history  of  the 
Disciples.  The  first  public  discussion  was  conducted  in 
the  town  of  Mount  Pleasant,  in  the  State  of  Ohio,  a  village 
about  twenty-three  miles  distant  from  Mr.  Campbell's 
residence  in  Brooke  County,  Va.,  in  the  month  of  June  of 
the  year  1820.  The  debate  was  with  a  gentleman  named 
John  Walker,  a  minister  of  the  gospel  in  the  seceder  branch 
of  the  Presbyterian  Church.  This  debate  originated  as 
follows : 

John  Birch,  pastor  of  a  Baptist  church  near  Mount  Pleas- 
ant, during  the  autumn  of  1819  baptized  an  unusual  num- 
ber of  believers.  As  a  means  of  hindering  the  progress  of 
Baptist  principles  and  usages  in  the  community  Mr.  Walker 
preached  on  infant  baptism.  Mr.  Birch  listened  to  one  of 
his  discourses.  In  the  course  of  the  sermon  Mr.  Walker 
quoted  from  a  Dr.  Baldwin.  Mr.  Birch  thought  the  quo- 
tation was  unfair,  and  at  the  conclusion  of  the  address  he 
asked  Mr.  Walker  to  what  part  of  Dr.  Baldwin's  works  he 
had  referred.  This  gave  rise  to  a  short  discussion  as  to 
the  meaning  of  the  quotation.  During  this  interview  Mr. 
Walker  challenged  Mr.  Birch,  or  any  regular  Baptist  min- 
ister of  good  moral  character  and  of  reputable  standing 
intellectually,  whom  Mr.  Birch  might  choose,  to  meet  him 
in  a  joint,  public,  oral  cnscus.sion  on  the  general  subject  of 
baptism,  but  especially  the  baptism  of  infants.  Mr.  Birch 
at  once  accepted  the  challenge,  and  invited  Alexander 
Campbell,  as  a  champion  of  Baptist  faith   and  practice  in 


rOLEMIC   PERIOD.  '  129 

that  part  of  the  world,  to  represent  the  denomination  in 
such  a  meeting.  Three  times  Mr.  Birch  wrote  to  Mr. 
Campbell,  inviting  him  to  engage  in  a  debate,  before  he 
succeeded  in  eliciting  a  reply. 

In  Mr.  Birch's  third  letter  to  Mr.  Campbell  he  told  him 
that :  "  It  is  the  unanimous  wish  of  the  church  to  which  I 
belong  that  you  should  be  the  disputant."  Writing  of 
this  discussion  ten  years  later,  Mr.  Campbell  said  :  "  In  the 
year  1820,  when  solicited  to  meet  Mr.  Walker  on  the  sub- 
ject of  baptism  I  hesitated  for  about  six  months  whether 
it  was  lawful  thus  to  defend  the  truth.  I  was  written  to 
three  times  before  I  gained  my  own  consent.  I  did  not 
like  controversy  so  well  as  many  have  since  thought  I  did, 
and  was  doubtful  of  the  effects  it  might  have  on  society. 
These  difficulties,  however,  were  overcome,  and  we  met. 
It  was  not  until  after  I  discovered  the  effects  of  that  dis- 
cussion that  I  began  to  hope  that  something  might  be 
done  to  arouse  this  generation  from  its  supineness  and 
spiritual  lethargy." 

In  his  first  address  Mr.  Campbell  referred  to  the  hesi- 
tancy with  which  he  gave  his  consent  to  engage  in  a  public 
discussion.  He  said :  "  But  why  should  I  hesitate  on  the 
lawfulness  of  thus  vindicating  truth  and  opposing  error? 
Did  not  the  Apostle  Paul  publicly  dispute  with  Jews  and 
Greeks,  with  the  leaders  in  philosophy  and  religion  of  his 
time?  Yes,  he  publicly  disputed  with  Epicureans  and 
Stoics,  the  Jewish  priests  and  the  Roman  orators,  and 
openly  refuted  them.  Nay,  he  disputed  publicly  in  the 
school  of  one  Tyrannus  two  entire  years  with  all  that  came 
unto  him.  The  Messiah  himself  oublicly  disputed  with 
the  Pharisees  and  the  Sadducees,  the  priests  and  the  rulers 
of  the  people  ;  and  by  public  discussion  did  Martin  Luther, 
the  celebrated  Reformer,  wage  war  with  the  whole  learning 
and  see  of  Rome.    By  these  means  he  began  and  carried  on 


130  THE  DISCIPLES.  [Chai-.  ix. 

the  Reformation.  .  .  .  Heaven  has  stamped  its  probatuni 
est  upon  this  method  of  maintaining  truth." 

From  the  above  facts  it  will  be  seen  that  this  initial  de- 
bate was  not  sought  by  Mr.  Campbell  and  his  friends,  but 
that  the  challenge  which  resulted  in  the  discussion  was 
issued  by  the  Rev.  John  Walker.  Mr.  Campbell  was  not 
connected  with  the  controversy  in  any  manner  until  after 
he  had  received  a  thrice- repeated  invitation  from  Mr. 
Birch,  at  Mr.  Walker's  request,  to  meet  the  latter  in  a 
public  defense  of  Baptist  principles.  Mr.  Campbell,  in  a 
preface  to  the  debate  w^hich  was  published  in  1822,  tells 
with  w^hat  hesitancy  he  consented  to  engage  in  the  un- 
pleasant and  doubtful  business.  He  says :  "  I  hesitated  a 
little,  but  my  devotion  to  the  cause  of  truth,  and  my  being 
unwilling  even  to  appear,  much  more  to  feel,  afraid  or 
ashamed  to  defend  the  cause  of  truth,  overcame  my  natu- 
ral aversion  to  controversy,  and  finally  determined  me  to 
agree  to  meet  Mr.  Walker." 

Let  the  fact  also  be  noted  that  Mr.  Campbell  appeared 
in  behalf  of  the  Baptist  cause,  and  as  "  a  regular  Baptist 
minister  of  good  moral  character  and  reputable  standing." 
During  this  debate  he  spoke  as  a  Baptist.  He  said  :  "  On 
my  side,  or  rather  on  the  Baptist  side,  of  the  question 
there  is  nothing  to  be  proved.  The  Pedobaptists  them- 
selves admit  that  the  baptism  which  we  practice  is  Christian 
baptism.  They  also  maintain  that  infant  sprinkling  is 
Christian  baptism.  This  we  deny.  A  Baptist  man  can 
present  in  five  minutes  a  divine  warrant  and  express  com- 
mand authorizing  his  faith  and  practice,  but  a  Pedobaptist 
requires  days  to  prove  his  practice,  and  finally  fails  in 
the  attempt."  (Preface  to  "  Campbell  and  Walker  De- 
bate," p.  6.) 

At  the  close  of  this  discussion  Mr.  Campbell's  scruples 
were  so  effectually  overcome  that  he  gave  notice  of  his 


CONTROVERSY  DEFEADED.  I31 

willingness  to  debate  the  same  subject  with  any  reputable 
and  able  minister  in  the  Presbyterian  Church,  feeling,  as 
he  said,  that  Mr:  Walker  had  not  argued  the  Pedobaptist 
cause  in  such  a  manner  as  the  Pedobaptists  would  gener- 
ally abide  by.  A  little  later,  through  the  agency  of  Mr. 
A.  D.  Keith,  Alexander  Campbell  published  the  following: 
"  I  this  day  publish  to  all  present  that  I  feel  disposed  to 
meet  any  Pedobaptist  minister  of  any  denomination,  of 
good  standing  in  his  party,  and  I  engage  to  prove  in  a  de- 
bate with  him,  either  viva  voce  or  with  the  pen,  that  infant 
sprinkling  is  a  human  tradition,  and  injurious  to  the  well- 
being  of  society,  religious  and  political." 

Out  of  these  expressions  of  readiness  to  engage  in 
public  discussion  came  Mr.  Campbell's  second  debate, 
that  with  the  Rev.  W.  L.  Maccalla,  in  the  year  1823. 
This  gentleman  was  a  minister  in  the  Presbyterian  denom- 
ination, and  the  general  subject  of  discussion  was  the  same 
as  in  the  debate  with  Mr.  Walker.  Meantime  Mr.  Camp- 
bell experienced  such  a  change  of  sentiment  on  the  subject 
of  public  oral  discussions  of  religious  and  theological  ques- 
tions that  he  was  able  to  write  the  following : 

"  It  is  long  since  religious  controversy  began.  The  first 
quarrel  that  arose  in  the  human  family  was  about  religion, 
and  since  the  proclamation,  '  I  will  put  enmity  between 
thy  seed  and  her  seed,'  the  controversy  has  been  carried 
on  by  different  hands,  by  different  means,  and  with  various 
success.  It  is  the  duty  of  the  Christian,  and  has  ever  been 
the  duty  of  the  saint,  to  contend  for  the  truth  revealed 
in  opposition  to  error.  From  the  days  that  Jannes  and 
Jambres  withstood  Moses  down  to  the  present  time  every 
distinguished  saint  has  been  engaged  in  controversy.  The 
ancient  prophets,  the  Saviour  of  the  world,  and  "his  holy 
apostles  were  all  religious  controversialists.  The  Saviour's 
life  was  one  continued  scene  of  controversy  and  debate 


132  THE  DISCIPLES.  [Chai'.  ix. 

with  the  scribes,  the  elders,  the  Pharisees,  the  Sadducees, 
and  with  the  estabhshed  priesthood  of  his  era.  The  apos- 
tles were  noted  disputants  and  the  most  successful  contro- 
versialists that  ever  lived.  Paul  the  Apostle  was  more 
famous  in  this  department  than  Alexander  the  Great  or 
Bonaparte  in  the  field.  Whether  a  Stoic  or  an  Epicu- 
rean philosopher,  a  Roman  orator,  a  Jewish  high-priest,  or 
Sadducean  teacher  encountered  him,  he  came  off  victorious 
and  triumphant.  Never  was  he  foiled  in  battle,  never  did 
he  give  back  the  sword  which  he  wielded,  and  the  arm 
which  directed  it  proved  resistless  in  the  fight. 

"  There  are  not  a  few  who  deprecate  religious  contro- 
versy as  an  evil  of.  no  small  magnitude  [to  this  company 
Alexander  Campbell  himself  belonged  only  a  short  time 
before],  but  these  [he  now  says]  are  either  ill-informed  or 
themselves  conscious  that  their  principles  will  not  bear  in- 
vestigation. So  long  as  there  is  good  and  evil,  truth  and 
error,  in  this  world,  so  long  will  there  be  opposition,  for 
it  is  the  nature  of  good  and  evil,  of  truth  and  error,  to 
oppose  each  other.  We  cheerfully  confess  that  it  is  much 
to  be  regretted  that  controversy  among  Christians  should 
exist,  but  it  is  more  to  be  regretted  that  error,  the  professed 
cause  of  it,  should  exist.  Seeing,  then,  that  controversy 
must  exist,  the  only  question  is.  How  may  it  be  managed 
to  the  best  advantage?  To  the  controversies  recorded 
in  the  New  Testament  we  must  appeal  as  furnishing  an 
answer  to  this  question.  They  were,  in  general,  public, 
open,  plain,  and  sometimes  sharp  and  severe,  but  the  dis- 
putants who  embraced  the  truth  in  those  controversies 
never  lost  the  spirit  of  truth  in  the  heat  of  conflict,  but 
with  all  calmness,  moderation,  firmness,  and  benevolence 
they  wielded  the  sword  of  the  Spirit,  and  their  controver- 
silE!^  when  recorded  by  impartial  hands  breathe  a  heavenly 
sweetness  that  so  refreshes  the  intelligent  reader  that  he 


THE  BELLIGERENT  ERA.  I  33 

often  forgets  the  controversy  in  admiration  of  the  majesty 
of  truth,  the  benevolence  and  purity  of  their  hearts." 
(Preface  to  "  Maccalla  and  Campbell  Debate.") 

With  the  discussions  here  named  and  the  beginning  of 
the  publication  of  the  "  Christian  Baptist,"  August  i,  1823, 
the  belligerent  era  among  the  Disciples  was  fairly  inaugu- 
rated. 

The  prospectus  of  this  paper  was  at  once  a  declaration 
of  independence  and  a  proclamation  of  war.  The  end 
and  objects  of  the  proposed  publication  were  candidly  and 
clearly  stated  in  the  following  words : 

"  The  '  Christian  Baptist '  shall  espouse  the  cause  of  no 
religious  sect,  excepting  that  ancient  sect '  called  Christians 
first  at  Antioch.'  Its  sole  object  shall  be  the  eviction  of 
truth  and  the  exposing  of  error  in  doctrine  and  practice. 
The  editor,  acknowledging  no  standard  of  religious  faith 
or  works  other  than  the  Old  and  New  Testaments,  and 
the  latter  as  the  only  standard  of  the  religion  of  Jesus 
Christ,  will,  intentionally  at  least,  oppose  nothing  which  it 
contains  and  recommend  nothing  which  it  does  not  enjoin. 
Having  no  worldly  interest  at  stake  from  the  adoption  or 
reprobation  of  any  articles  of  faith  or  religious  practice, 
having  no  gift  nor  religious  emolument  to  blind  his  eyes 
or  to  pervert  his  judgment,  he  hopes  to  manifest  that  he 
is  an  impartial  advocate  of  truth."  ("  Memoirs  of  Alex- 
ander Campbell,"  vol.  ii.,  p.  50.) 

The  note  of  dedication  prefixed  to  the  original  edition 
of  the  "  Christian  Baptist"  reads  as  follows: 

"  To  ALL  those,  without  distinction,  who  acknowledge 
the  Scriptures  of  the  Old  and  New  Testaments  to  be  a 
Revelation  from  God ;  and  the  New  Testament  as  con- 
taining the  Religion  of  JESUS  CHRIST: 

"  Who,  willing  to  have  all  religious  tenets  and  practices 


134  ^^^  DISCIPLES.  [Chap.  ix. 

tried  by  the  divine  Word;  and  who,  feehn^^  themselves  in 
duty  bound  to  search  tlie  Scriptures  for  themselves,  in  all 
matters  of  religion,  are  disposed  to  reject  all  doctrines  and 
commandments  of  men,  and  to  obey  the  truth,  holding 
fast  the  faith  once  delivered  to  the  saints — this  work  is 
most  respectfully  and  affectionately  dedicated  by 

"The   Ed'itor." 

The  foregoing  prospectus  and  dedication  still  express 
the  spirit  of  whait  may  be  characterized  as  the  belligerent 
era  of  the  Disciples,  and  the  facts  here  stated  clearly  show 
the  manner  in  which  they  were  drawn  into  a  war  theologic 
and  ecclesiastic. 

Mr.  Campbell,  in  his  preface  to  his  published  report  of 
the  Maccalla  and  Campbell  debate,  refers  to  the  "  calm- 
ness, moderation,  benevolence,  and  heavenly  sweetness " 
of  the  controversies  reported  in  the  New  Testament,  as 
examples  to  be  imitated  by  all  in  modern  times  who  engage 
in  the  discussion  of  ecclesiastical,  theological,  moral,  and 
religious  questions.  But  no  one  who  has  read  or  who  now 
reads,  if  any  do  now  read,  the  "  Christian  Baptist,"  has 
been  impressed  with  the  "  calmness,  moderation,  benevo- 
lence, and  heavenly  sweetness"  of  those  whose  controver- 
sies have  come  down  to  us  on  its  pages.  No  person,  in 
reading  the  lines  of  this  magazine,  "  often  forgets  the  con- 
troversy in  admiration  of  the  majesty  of  truth,  benevolence, 
and  purity  of  their  hearts  " — the  hearts  of  the  controver- 
sialists. 

Dr.  Richardson,  in  his  "  Memoirs  of  Alexander  Camp- 
bell," says  that  expositions  of  primitive  Christianity  and 
of  the  corruptions  in  the  church  were  "  well  calculated  to 
startle  the  entire  religious  community,"  and  that  this  was 
what  Mr.  Campbell  "  designed  to  do,  for  he  conceived  the 
people  to  be  so  completely   under  the  dominion  of   the 


CHANGE    OF  STYLE.  1 35 

clergy  at  this  time  that  nothing  but  bold  and  decisive 
measures  could  arouse  them  to  proper  inquiry."  ("  Mem- 
oirs of  Alexander  Campbell,"  vol.  ii.  p.  53.) 

The  name  "  Christian  Baptist  "  was  adopted  with  some 
hesitancy,  since  the  word  "  Baptist  "  was  a  denominational 
designation,  and  the  purpose  of  the  Campbells  was  to  free 
from  denominationalism  themselves  and  all  whom  they 
might  be  able  to  influence.  It  was,  however,  after  con- 
ference, determined  to  give  the  name  "  Christian  Baptist " 
to  the  magazine  in  order  to  avoid  offending  religious  prej- 
udice, as  Dr.  Richardson  says,  and  to  give  greater  currency 
to  the  principles  which  were  to  be  presented.  After  con- 
ducting this  magazine  with  remarkable  success  through 
seven  years,  Mr.  Campbell  began  to  fear  that  the  advo- 
cates of  the  union  of  believers  in  Christ,  by  a  return  to 
the  religion  of  the  Son  of  man  as  set  forth  in  the  New 
Testament,  would  come  to  be  known  as  Christian  Baptists. 
For  this  reason  in  part  he  determined  to  change  the  name 
of  his  paper  and  also  his  style  of  writing,  inasmuch  as  his 
trenchant  and  caustic  style  had  accomplished  the  purpose 
which  he  had  in  view  when  he  adopted  it,  that  is,  the 
awakening  of  a  general  public  interest  in  the  themes  which 
to  him  possessed  a  very  special  interest. 

But  he  had  no  thought  of  surrendering  his  position  in 
order  to  avoid  controversy.  He  would  cultivate  more 
assiduously  the  "  calmness,  moderation,  benevolence,  and 
heavenly  sweetness  "  which  he  found  in  New  Testament 
controversy  and  so  much  admired.  That  Alexander 
Campbell,  in  starting  the  new  monthly  magazine  called 
"The  Millennial  Harbinger,"  had  no  thought  of  ceasing 
to  earnestly  contend  for  what  he  believed  to  be  "  the  faith 
once  for  all  delivered  to  the  saints,"  is  evident  from  the 
following,  taken  from  the  first  number  of  "  The  Millennial 
Harbinger,"  in  January,  1830: 


136  THE  DISCIPLES.  [Chap.  ix. 

"  Many  will  contend  that  religious  controversy,  oral  or 
written,  is  incompatible  with  the  pacific  and  contemplative 
character  of  the  genuine  Christian,  and  promotive  of  strifes, 
tumults,  and  factions  in  society,  destructive  of  true  piety 
toward  God  and  of  benevolence  toward  man.  This  is  a 
prejudice  arising  from  the  abuses  of  controversy.  Admit 
for  a  moment  that  it  were  so  and  what  would  be  the  con- 
sequence? It  would  unsaint  and  unchristianize  every  dis- 
tinguished patriarch,  Jew,  and  Christian  enrolled  in  the 
sacred  annals  of  the  world.  For  who  of  the  Bible's  great 
and  good  men  was  not  engaged  in  religious  controversy  ? 
To  go  no  farther  back  than  the  Jewish  lawgiver,  I  ask, 
What  was  his  character?  I  need  not  specify.  Whenever  it 
was  necessary,  all — yes,  all — the  renowned  men  of  antiquity 
were  religious  controversialists.  Moses  long  contended 
with  the  Egyptian  magi ;  he  overcame  Jannes  and  Jam- 
bres  too.  Elijah  encountered  the  prophets  of  Baal.  Job 
long  debated  with  the  princes  of  Edom.  The  Jewish 
prophets  and  the  idolatrous  kings  of  Israel  waged  a  long 
and  arduous  controversy.  John  the  harbinger  and  the 
scribes  and  Pharisees  met  in  conflict.  Jesus  and  the  rabbis 
and  the  priesthood  long  debated.  The  apostles  and  the 
Sanhedrim,  the  evangelists  and  the  doctors  of  divinity, 
Paul  and  the  skeptics,  engaged  in  many  a  conflict,  and 
even  Michael  fought  in  '  wordy  debate  '  with  the  devil 
about  the  body  of  Moses.  Yet  who  was  more  meek  than 
Moses,  more  zealous  for  God  than  Elijah,  more  patient 
than  Job,  more  devout  than  Paul,  and  more  benevolent 
than  John  ?  .   .   . 

"  Religious  controversy  has  enlightened  the  world.  It 
gave  new  vigor  to  the  mind,  and  the  era  of  the  Reforma- 
tion was  the  era  of  the  revival  of  hterature.  It  has  en- 
lightened men  on  all  subjects,  in  all  the  arts  and  sciences, 
in  all  things  philosophic,  literary,  moral,  and  political.      It 


ROBERT  OWEN'S   CHALLENGE.  137 

was  the  tongue  and  pen  of  controversy  which  developed 
the  true  solar  system,  laid  the  foundation  for  the  American 
Revolution,  abolished  the  slave  trade,  and  which  has  so 
far  disenthralled  the  human  mind  from  the  shackles  of 
superstition.  Locke  and  Sydney,  Milton  and  Newton, 
were  all  controversialists  and  reformers,  philosophers,  liter- 
ary and  political.  Truth  and  liberty,  both  religious  and 
political,  are  the  first-fruits  of  well-directed  controversy. 
Peace  and  eternal  bliss  will  be  the  harvest  home.  Let  the 
opponents  of  controversy,  or  they  who  controvert  contro- 
versy, remember  that  had  there  been  no  controversy  neither 
the  Jewish  nor  the  Christian  religion  could  ever  have  been 
established,  nor,  had  it  ceased,  could  the  Reformation  ever 
have  been  achieved.  It  has  been  the  parent  of  almost  all 
social  blessings  which  we  enjoy." 

In  the  year  1820  Robert  Owen  published  in  the  secular 
press,  first  in  the  city  of  New  Orleans  and  later  through- 
out the  United  States,  the  followang  challenge  to  the 
clergy : 

"  Gentlemen :  I  have  now  finished  a  course  of  lectures 
in  this  city,  the  principles  of  which  are  in  direct  opposition 
to  those  which  you  have  been  taught  it  your  duty  to 
preach.  It  is  of  immense  importance  to  the  world  that 
truth  upon  these  momentous  subjects  should  now  be  es- 
tablished upon  a  certain  and  sure  foundation.  You  and 
I  and  all  our  fellow-men  are  deeply  interested  that  there 
should  be  no  further  delay.  With  this  view,  without 
one  hostile  or  unpleasant  feeling  on  my  part,  I  propose  a 
friendly  public  discussion. 

"  I  propose  to  prove,  as  I  have  already  attempted  to  do 
in  my  lectures,  that  all  the  religions  of  the  world  have 
been  founded  on  the  ignorance  of  mankind  ;  that  they  are 
directly  opposed  to  the  never-changing  laws  of  our  nature ; 
that  they  have  been  and  are  the  real  source  of  vice,  dis- 


138  THE  DISCIPLES.  [Chap.  ix. 

union,  and  misery  of  every  descriptiDn;  that  they  are 
now  the  only  real  bar  to  the  formation  of  a  societ}-  of 
virtue,  of  intelligence,  of  charity  in  its  most  extended 
sense,  and  of  sincerity  and  kindness  among  the  whole 
human  family ;  and  that  they  can  be  no  longer  maintained 
except  through  the  ignorance  of  the  mass  of  the  people 
and  the  tyranny  of  the  few  over  that  mass." 

This  was  Mr.  Owen's  challenge,  and  Mr.  Campbell  took 
up  the  gauntlet  thrown  down  by  the  defiant  unbeliever, 
the  immediate  result  of  which  is  a  published  volume  con- 
taining the  arguments  for  and  against  the  truth  of  the 
Christian   religion,  containing  nearly  five  hundred  pages. 

It  was  in  this  debate  that  Mr.  Campbell  delivered  an 
argument  in  behalf  of  the  truth  of  the  Christian  religion, 
extending  through  twelve  hours,  with  only  such  interrup- 
tions as  were  necessary  for  rest  and  refreshment.  At  the 
conclusion  of  the  debate  all  persons  in  the  assembly  who 
believed  in  the  Christian  religion,  or  who  felt  such  an  in- 
terest in  it  as  to  wish  to  see  it  pervade  the  world,  were 
asked  to  signify  their  belief,  interest,  and  desire  by  stand- 
ing up.  The  result  was  an  apparently  universal  rising  on 
the  part  of  the  great  audience.  Mr.  Campbell  then  said 
that  he  wished  all  persons  who  were  doubtful  of  the  truth 
of  the  Christian  religion,  or  who  did  not  believe  in  it,  or 
who  were  not  friendly  to  its  spread  and  prevalence  over 
the  world,  to  signify  their  doubts,  their  disbelief,  and  their 
unwillingness  by  rising  to  their  feet.  Only  three  persons 
arose. 

Mr.  Campbell's  next  public  discussion  was  in  the  city 
of  Cincinnati,  in  the  month  of  January,  1837,  with  the 
then  bishop,  afterward  Archbishop,  Purcell.  This  discus- 
sion was  the  outgrowth  of  an  address  delivered  in  the  same 
city  at  a  meeting  of  the  college  of  teachers,  in  which  Mr. 
Campbell  criticised  the  Roman  Catholic  Church.    This  criti- 


CAMPBELL   AND   PURCELL.  I  39 

cism  was  resented  by  Bishop  Purcell,  and  led  to  a  public 
oral  discussion.      In  this  debate  Mr.  Campbell  affirmed : 

"  I.  The  Roman  Catholic  Institution,  sometimes  called 
the  '  Holy,  ApostoHc,  Catholic  Church,'  is  not  now  nor 
was  she  ever  catholic,  apostolic,  or  holy ;  but  is  a  sect, 
in  the  fair  import  of  that  word,  older  than  any  other 
sect  now  existing,  not  the  '  Mother  and  Mistress  of  all 
Churches,'  but  an  apostasy  from  the  only  true,  holy, 
apostolic,  and  catholic  church  of  Christ. 

"  2.  Her  notion  of  apostolic  succession  is  without  any 
foundation  in  the  Bible,  in  reason,  or  in  fact ;  an  imposition 
of  the  most  injurious  consequences  built  upon  unscriptural 
and  antiscriptural  traditions  resting  wholly  upon  the  opin- 
ions of  interested  and  fallible  men. 

"  3.  She  is  not  uniform  in  her  faith  or  united  in  her 
members,  but  mutable  and  fallible,  as  any  other  sect  of 
philosophy  or  religion — Jewish,  Turkish,  or  Christian — a 
confederation  of  sects  under  a  politico-ecclesiastic  head. 

"  4.  She  is  the  '  Babylon  '  of  John,  the  '  Man  of  Sin  ' 
of  Paul,  and  the  *  Empire  of  the  Youngest  Horn '  of 
Daniel's  sea-monster. 

"  5.  Her  notions  of  purgatory,  indulgences,  auricular 
confession,  remission  of  sins,  transubstantiation,  superero- 
gation, etc.,  essential  elements  of  her  system,  are  immoral 
in  their  tendency  and  injurious  to  the  well-being  of  society, 
religious  and  political. 

"  6.  Notwithstanding  her  pretensions  to  have  given  us 
the  Bible  and  faith  in  it,  we  are  perfectly  independent  of 
her  for  our  knowledge  of  that  book  and  its  evidences  of  a 
divine  original. 

"  7.  The  Roman  Catholic  religion,  if  infallible  and  un- 
susceptible of  reformation,  as  alleged,  is  essentially  anti- 
American,  being  opposed  to  the  genius  of  all  free  institu- 
tions  and   positively    subversive    of    them,    opposing    the 


I40  THE  DISCIPLES.  [Chap.  ix. 

general  reading  of  the  Scriptures  and  the  diffusion  of 
useful  knowledge  among  the  whole  community,  so  essen- 
tial to  liberty  and  the  permanency  of  good  government." 

In  1843  ^  debate  extending  through  eighteen  days  was 
conducted  in  the  city  of  Lexington,  Ky.,  between  Alex- 
ander Campbell  and  Nathan  L.  Rice,  of  the  Presbyterian 
Church,  on  the  general  subject  of  baptism,  on  the  charac- 
ter of  spiritual  influence  in  conversion  and  sanctifi cation, 
and  on  the  expediency  and  tendency  of  human  creeds  as 
terms  of  union  and  communion. 

Almost  one  thousand  pages  are  occupied  in  recording 
the  arguments  urged  by  the  distinguished  gentlemen  on 
this  occasion.  It  is  such  a  repertory  of  facts,  arguments, 
and  illustrations  on  the  points  of  issue  between  Disciples 
and  Pedobaptists  as  has  left  nothing  new  to  be  said  by 
those  who  have  written  and  spoken  in  a  controversial  way 
on  these  topics  during  the  last  fifty  years. 

The  "  Christian  Baptist  "  was  continued  through  seven 
years,  to  be  succeeded  by  a  similar  publication,  entitled 
"  The  Millennial  Harbinger,"  which  continued  forty  years. 
An  edition  of  the  "  Christian  Baptist,"  revised,  in  one 
la;rge  volume,  is  still  in  print. 

This  magazine  was  intended  to  arouse  the  people,  call- 
ing attention  to  the  necessity  not  only  of  a  reformation, 
but  of  a  restoration  of  the  religion  of  Jesus  to  the  world  in 
its  doctrine,  ordinances,  and  fruits.  This  fact  will  account 
for  the  style  of  much  of  the  writing,  especially  of  the  arti- 
cles by  the  editor.  He  intended  to  be  cutting,  caustic, 
and  severe.  Having  succeeded  in  arresting  attention, 
his  style  of  writing  changed  with  the  beginning  of  "  The 
Millennial  Harbinger." 

In  1826  Mr.  Campbell  published  a  translation  of  the 
New  Testament,  based  on  work  previously  done  by  George 
Campbell,  James  McKnight,   and   Philip  Doddridge,  with 


.    THE  NEW  TESTAMENT   TRANSLATED.  141 

prefaces,  various  emendations,  and  an  appendix.  This 
book  is  still  in  print.  The  general  preface  contains  valu- 
able suggestions  as  to  the  manner  in  which  the  New  Tes- 
tament should  be  read  in  order  to  the  fullest  and  most 
accurate  understanding  of  its  contents. 

A  fact  worthy  of  mention  at  this  point  is  the  omission 
as  spurious  of  the  thirty-seventh  verse  of  the  eighth  chapter 
of  Acts  of  Apostles.  It  is  believed  that  this  is  the  first 
time  in  which  this  passage  was  omitted  in  the  publication 
of  an  English  edition  of  the  New  Testament,  and  what 
makes  this  omission  the  more  remarkable  is  the  fact  that 
this  text  seemed  to  be  of  greatest  value  to  Mr.  Campbell 
and  his  friends  in  locating  the  confession  of  faith  in  Jesus, 
and  its  character  and  scope  in  the  plan  of  salvation. 

Partly  because,  probably,  of  the  use  of  the  word  "  im- 
mersion "  instead  of  the  word  "baptism,"  and  partly  be- 
cause of  the  style  of  English — a  sort  of  Anglicized  Latin 
— this  book  has  never  been  popular,  notwithstanding  cer- 
tain obvious  merits  which  belong  to  it. 

In  1864  a  translation  of  the  New  Testament  was  made 
by  H.  T.  Anderson.  The  English  dress  of  this  work  is 
quite  attractive.  Mr.  Anderson  allowed  himself  certain 
liberties  in  his  work  which  give  to  portions  of  it  the  char- 
acter of  a  paraphrase  rather  than  that  of  a  close  and  ac- 
curate translation  of  the  original  text. 

In  the  department  of  theology  the  principal  books 
are:  "The  Christian  System,"  by  Alexander  Campbell; 
"  Reason  and  Revelation  "  and  the  "  Scheme  of  Redemp- 
tion," by  President  R.  MilHgan,  of  the  College  of  the  Bible, 
in  Kentucky  University;  "The  Evolution  of  a  Shadow; 
or.  The  Bible  Doctrine  of  Rest,"  by  A.  M.  Weston,  A.M.  ; 
"  The  Remedial  System  ;  or,  Man  and  His  Redeemer,"  by 
H.  Christopher,  A.M.,  M.D.  ;  "The  Gospel  Restored," 
by  Walter  Scott  (now  out  of  print) ;    "The  Messiahship," 


142  THE  DISCIPLES.  .      [Cn.vi'.  ix. 

by  the  same  author;  "The  Divine  Demonstration,"  by 
H.  W.  Everest ;  "A  Vision  of  the  Ages,"  by  B.  W.  Johnson, 
being  an  exposition  of  the  Apocalypse ;  "  The  Man  in  the 
Book,"  by  Henry  Schell  Lobingier;  "The  Old  Faith 
Restated,"  being  a  presentation  of  the  fundamental  truths 
and  essential  doctrines  of  Christianity  as  held  and  advocated 
by  the  Disciples  of  Christ  in  the  light  of  experience  and 
biblical  research,  edited  by  J.  H.  Garrison,  A.M.  ;  "  The 
Gospel  Plan  of  Salvation,"  by  T.  W.  Brents;  "Modern 
Phases  of  Skepticism,"  by  President  D.  R.  Dungan ; 
"  Evidences  of  Christianity,"  by  J.  W.  McGarvey,  A.M., 
Professor  of  Sacred  History  and  Evidences  in  the  College 
of  the  Bible,  Kentucky  University ;  "  Christian  Baptism 
with  its  Antecedents  and  Consequents,"  by  Alexander 
Campbell ;  "The  Form  of  Baptism  :  An  Argument  De- 
signed to  Prove  Conclusively  that  Immersion  is  the  Only 
Baptism  Authorized  by  the  Bible,"  by  J.  B.  Briney  ;  "  The 
Genuineness  and  Authenticity  of  the  Gospels,"  by  B.  A. 
Hinsdale,  A.M.,  of  the  University  of  Michigan;  "The 
Organon  of  Scripture ;  or.  The  Inductive  Method  of  Bibli- 
cal Interpretation,"  by  J.  S.  Lamar;  "  First  Principles  and 
Perfection;  or,  The  Birth  and  Growth  of  a  Christian,"  by 
the  same  author  ;  "  The  Christian  Preacher's  Companion  ; 
or,  The  Gospel  Facts  Sustained  by  the  Testimony  of  Un- 
believing Jews  and  Pagans,"  by  Alexander  Campbell; 
"The  Office  of  the  Holy  Spirit,"  by  Robert  Richardson; 
and  "  Encyclopaedia  on  the  Evidences,"  by  J.  W.  Mon.ser. 
The  Disciples  have  done  but  little  in  the  writing  of 
commentaries.  The  earliest  work  of  the  kind  is  a  "  Com- 
mentary on  Acts  of  Apostles,"  by  Professor  McGarvey, 
published  in  1863,  but  recently  revised  and  enlarged. 
Moses  E.  Lard  w  rote  a  "  Commentary  on  the  Epistle  to 
the  Romans,"  a  work  of  merit.  In  1876  the  publication 
of  a  series  of  volumes,  to  be  known  as  "  The  New  Testa- 


BOOKS    OF  SEKMOXS.  1 43 

ment  Commentary,"  was  commenced.  Of  this  series  only 
the  following  volumes  have  appeared :  One  volume  on 
Matthew  and  Mark,  by  J.  VV.  McGarvey;  one  volume  on 
Luke,  by  J.  S.  Lamar;  and  one  volume  on  Hebrews,  by 
Robert  Milligan.  B.  W.  Johnson  has  written  a  "  Com- 
mentary on  the  Gospel  of  John,"  and  also  a  work  for  de- 
votional reading  on  the  entire  New  Testament. 

Of  books  of  sermons  the  following  may  be  mentioned : 
"The  Family  Companion,"  by  Elijah  Goodwin;  "The 
Pulpit  of  the  Christian  Church,"  by  W.  T.  Moore;  "  Kin- 
ship to  Christ,"  by  J.  Z.  Tyler ;  "Serial  Discourses,"  by 
B.  K.  Smith;  "The  Western  Preacher,"  by  J.  M.  Mathes; 
"The  Gospel  Preacher,"  by  Benjamin  Franklin,  two  vol- 
umes; "Practical  and  Doctrinal  Discourses,"  by  J.  M. 
Tribble  ;  "  Fourteen  Sermons,"  by  J.  S.  Sweeney  ;  "  Evan- 
gelistic Sermons,"  by  Robert  T.  Mathews;  "Views  of 
Life,"  by  VV.  T.  Moore;  "Talks  to  Bereans,"  by  Isaac 
Errett;  "  Lectures  and  Addresses,"  by  Alexander  Camp- 
bell; "The  Iowa  Pulpit,"  by  J.  H.  Painter;  "Lectures 
on  the  Pentateuch,"  by  Alexander  Campbell;  and  "The 
Old  Path  Pulpit,"  by  F.  G.  Allen.  Probably  under  this 
head  ought  also  to  be  mentioned  five  volumes  entitled 
"  Missouri  Christian  Lectures,"  being  some  of  the  principal 
lectures  delivered  at  the  annual  meetings  of  a  summer 
school  of  theology  in  the  State  of  Missouri. 

In  the  department  of  history  and  biography,  "  The 
Memoirs  of  Alexander  Campbell,"  by  Robert  Richardson, 
in  two  volumes,  easily  stands  at  the  head.  Mrs.  Alexander 
Campbell  has  written  also  reminiscences  of  her  husband. 
Books  of  historic  value  to  those  who  would  understand 
the  genesis  and  aim  of  the  Disciples  are :  "  History  of  the 
Disciples  in  the  Western  Reserve,  Ohio^  with  Biographi- 
cal Sketches,"  by  A.  S.  Hayden  ;  "  Life  of  Walter  Scott, 
with  Sketches  of  His  Fellow-Laborers,"  bv  William  Bax- 


144  '^'^^^  DISCIPLES.  [Chap.  ix. 

ter;  "  Life  of  John  Smith,"  by  John  Augustus  Williams; 
"Life  of  John  T.  Johnson,"  by  John  Rogers;  "Life  of 
L.  L.  Pinkerton,"  by  John  Shackelford;  "  Life  and  Times 
of  Benjamin  Franklin,"  by  Joseph  Franklin  ;  "  Life  of  Judge 
Jeremiah  S.  Black,"  by  Mrs.  Clayton;  "  Life  of  James  A. 
Garfield,"  by  F.  M.  Green;  "  Life  of  Knowles  Shaw,"  by 
William  Baxter;  "Life  of  Jacob  Creath,"  by  P.  Donan ; 
"  Origin  of  the  Disciples  of  Christ,"  by  G.  W.  Longan  ; 
"  Dawn  of  the  Reformation  in  Missouri,"  by  T.  P.  Haley; 
"  History  of  Reformatory  Movements,"  by  John  F.  Rowe  ; 
and  "  Autobiography  of  Barton  Warren  Stone,"  edited  by 
John  Rogers. 

\\\  1 850  the  Disciples  established  a  mission  in  the  ancient 
city  of  Jerusalem.  Dr.  James  T.  Barclay  was  the  mis- 
sionary. This  work  was  sustained  until  the  civil  disturb- 
ances in  our  country  interrupted  it  and  Dr.  Barclay  and 
his  family  returned  home.  The  chief  result  of  the  Jerusa- 
lem mission  is  a  book  of  standard  value  from  the  pen  of 
the  missionary,  entitled  "The  City  of  the  Great  King." 
Professor  McGarvey  has  written  a  book  of  substantial 
merit  contiiining  more  than  six  hundred  pages,  entitled 
"  Lands  of  the  Bible."  This  work  contains  a  geographical 
and  topographical  description  of  Palestine,  with  letters  of 
travel  in  Egypt,  S)ria,  Asia  Minor,  and  Europe.  "  Under 
Ten  Flags  "  is  the  title  of  an  interesting  book  of  travel  by 
Z.  T.  Sweeney,  late  United  States  Consul  to  Turkey. 

Of  devotional  books  it  is  sufficient  to  name  "  Alone 
with  God,"  by  J.  H.  Garrison;  "The  Heavenward  Way," 
by  the  same  author;  "Letters  to  a  Young  Christian," 
"  Walks  about  Jerusalem,"  and  "  Evenings  with  the  Bible," 
by  Isaac  Errett.  A  volume  entitled  "  The  Lord's  Supper  " 
has  been  published,  edited  by  John  L.  Brandt. 

Of  periodical  literature  the  most  pretentious  publication 
which  has  been  attempted  is  "  The  Christian  Quarterly," 


PERIODICALS.  145 

edited  by  W.  T.  Moore,  at  present  editor  of  a  weekly  paper 
entitled  "  The  Christian  Commonwealth,"  London,  Eng- 
land. Dr.  Moore  conducted  "  The  Christian  Quarterly  " 
in  Cincinnati  from  January,  1869,  to  October,  1875.  In 
1864  Moses  E.  Lard  began  the  publication  of  "Lard's 
Quarterly,"  which  continued  until  April,  1868.  The  suc- 
cessor of  these  publications  is  "  The  New  Christian  Quar- 
terly," edited  in  St.  Louis  by  J.  H.  Garrison  and  B.  W. 
Johnson.  The  principal  weekly  papers  are  :  "  The  Chris- 
tian Standard,"  Cincinnati ;  "  The  Christian  Evangelist," 
St.  Louis;  "The  Christian  Courier,"  Dallas,  Tex.;  "The 
Christian  Oracle,"  Chicago;  "The  Christian  Guide," 
Louisville;  "The  Christian  Leader,"  Cincinnati;  "The 
Harbinger,"  San  Franqisco ;  "The  Gospel  Advocate," 
Nashville,  Tenn.  ;  "  The  Christian  Commonwealth,"  Lon- 
don, England;  and  "  The  Canadian  Evangelist,"  Hamil- 
ton, Ont. 

Sunday-school  papers,  lesson-leaves,  and  commentaries 
are  also  published  by  The  Standard  Publishing  Co.,  Cin- 
cinnati, The  Christian  Publishing  Co.,  St.  Louis,  The 
Christian  Printing  and  Publishing  Co.,  Louisville,  Ky., 
and  The  Gospel  Advocate  Publishing  Co.,  Nashville,  Tenn. 

The  earliest  institution  of  higher  education  established 
by  the  Disciples  was  Bacon  College,  which  began  its  exist- 
ence in  Georgetown,  Ky.,  in  1836.  It  was  removed  to 
Harrodsburg,  in  the  same  State,  in  1839.  In  1850,  be- 
cause of  a  lack  of  financial  support,  the  college  was  sus- 
pended. In  1857,  through  the  agency  of  Mr.  John  B. 
Bowman,  the  college  was  revived  with  the  idea  of  ulti- 
mately building  up  a  great  university.  In  1858  the  pro- 
visions of  the  charter  were  greatly  extended  by  the  legis- 
lature of  Kentucky,  and  the  name  of  the  institution  was 
changed  to  Kentucky  University.  Transylvania  Univer- 
sity was  chartered  by  the  legislature  of  Virginia  in  i  783, 


146  THE  DISCIPLES.  [Chap.  ix. 

and  after  an  existence  of  sixty-six  years  it  became,  by  an 
act  of  the  legislature,  a  part  of  Kentucky  University.  The 
city  of  Lexington  became  its  home  in  1865.  The  office 
of  regent,  created  in  1865  and  occupied  by  John  B.  Bow- 
man, the  founder  of  the  university,  was  discontinued  in 
1878.  Henry  H.  White  became  president,  and  filled  that 
office  until  1880.  Charles  Louis  Loss  is  at  present  the 
chief  executive  officer  of  Kentucky  University.  The  usual 
departments  of  such  an  institution  are  organized  and  in 
successful  operation.  The  theological  department  is  known 
as  the  College  of  the  BibleJ  in  which  the  Bible  itself  is 
used  as  a  text-book.  The  number  of  students  is  about 
two  hundred.  The  entire  number  of  students  in  all 
branches  of  the  university  for  the  year  1892-93  was  121 1. 

The  establishment  of  an  institution  of  learning  differing 
in  some  essential  respects  from  any  in  existence  had  long 
been  a  favorite  scheme  with  Alexander  Campbell.  When 
he  was  fifty  years  old  he  formulated  and  published  the 
plan  of  an  institution  of  higher  learning.  The  teaching 
was  to  be  essentially  and  permanently  biblical.  All  science, 
all  literature,  all  nature,  all  art,  all  attainments,  were  to  be 
made  tributary  to  the  Bible  and  man's  ultimate  and  eter- 
nal destiny.  In  this  scheme  education  and  moral  character 
were  identical.  The  blasphemer,  the  profane  swearer,  the 
liar,  the  calumniator,  the  peculator,  are  vulgar,  barbarous, 
and  uneducated  persons.  Mr.  Campbell  felt,  moreover, 
the  need  of  educated  and  consecrated  men  for  every  sphere 
of  life — editors,  teachers,  physicians,  lawyers,  merchants, 
mechanics,  farmers.  He  was  impressed  especially  with 
the  great  need  of  an  educated  and  efficient  ministry  to 
cooperate  in  the  great  work  of  restoring  to  the  world  the 
Christianity  of  Christ  in  its  doctrine  and  life. 

Bethany  College,  located  at  Bethany,  W.  Va.,  not  far 
from  Wheeling,  is  a  result  of  Mr.  Campbell's  meditations 


THE  HIGHER  EDUCATION.  1 47 

and  agitations.  A  charter  for  the  institution  was  granted 
b)^  the  legislature  of  Virginia  in  1840.  Mr.  Campbell  be- 
came its  first  president,  and  held  the  office  to  the  close  of 
his  life,  in  1866.  This  work  he  regarded  as  the  consum- 
mation and  crown  of  all  his  earthly  projects.  After  Mr. 
Campbell's  death  W.  K.  Pendleton  became  president,  to 
be  succeeded  by  W.  H.  Woolery,  to  be  followed  by  Arch- 
ibald McLean,  in  turn  to  be  followed  by  Hugh  McDiarmid. 

The  work  of  Bethany  College  has  been  of  great  value 
to  the  Disciples,  especially  in  the  training  of  men  for  the 
work  of  the  ministry.  The  religious  life  of  the  college  has 
from  the  beginning  been  most  pronounced.  Daily  and 
weekly  meetings  for  prayer  and  praise  are  held  by  the 
students.  Evangelistic  services  are  held  every  year.  It 
is  a  rare  thing  for  a  student  who  is  not  a  Christian  to 
be  graduated.  Ninety-four  per  cent,  of  the  students  in 
1 89 1  were  professed  Christians.  No  particular  pressure  is 
brought  to  bear  on  the  students  to  induce  them  to  enter 
the  ministry,  but  so  common  is  it  for  students  to  decide 
to  give  themselves  to  prayer  and  to  the  ministry  of  the 
Word  that  it  has  been  said  there  is  something  in  the  very 
air  at  Bethany  which  inclines  men  to  preach.  The  evan- 
gelization of  the  world  is  kept  continually  before  the 
minds  of  the  students.  A  number  of  graduates  are  at 
work  in  heathen  lands.  The  missionary  spirit  is  fostered 
by  correspondence  with  men  working  in  the  midst  of 
heathenism.  Weekly  meetings  are  held  in  which  fields 
are  studied,  information  is  disseminated,  and  prayers  are 
offered  for  the  conversion  of  the  world.  The  attendance 
at  Bethany  has  never  been  large.  "  Not  quantity,  but 
quality  "  has  been  the  motto. 

Eureka  College  is  located  in  Woodford  County,  111., 
eighteen  miles  east  of  the  city  of  Peoria.  In  1848  Walnut 
Grove   Academy  began  its  career  under  the  superintend- 


148  THE  DISCIPLES.  [Chap.  ix. 

ence  of  A.  S.  Fisher.  A  building  was  erected  in  1850. 
A  charter  was  granted  in  1855,  and  the  name  was  changed 
at  the  same  time  to  Eureka  College.  Two  hundred  and 
thirteen  students  matriculated  during  the  first  session. 
William  M.  Brown  was  president  one  }ear.  Charles  Louis 
Loss  succeeded  to  the  office  in  1856.  Li  1859  George 
Callender  became  president.  He  was  followed  by  B.  W. 
Johnson,  w^ho  was  succeeded  by  H.  \V.  Everest.  The  first 
class  graduated  in  i860.  From  the  year  1872  to  the  pres- 
ent time  the  chief  executive  officers  of  the  college  have 
been :  A.  M.  Weston,  three  years ;  B.  J.  Radford,  two 
years ;  H.  W.  Everest,  again,  four  years ;  then  J.  M. 
Allen,  six  years.  Carl  Johann,  who  became  president  in 
1888,  occupies  the  position  now.  In  the  building  up  of 
this  institution  of  learning  the  name  of  John  Dorst,  a  con- 
secrated business  man,  deserves  to  stand  conspicuous. 
Although  himself  an  uneducated  man,  his  devotion  to  the 
cause  of  higher  learning  was  so  great  that  in  one  of  the 
financial  crises  through  which  the  institution  has  passed, 
when  other  friends,  gentlemen  of  financial  ability,  lost 
heart,  he  pledged  every  dollar  of  property  that  he  had  on 
earth  to  save  the  institution.  The  buildings  are  of  modern 
construction,  and  are  adequate  in  size  for  the  accommo- 
dation of  six  hundred  students.  For  Burgess  Memorial 
Hall,  the  latest  building  erected  on  the  college  campus, 
the  friends  of  the  institution  are  indebted  to  Mrs.  O.  A. 
Burgess,  widow  of  Rev.  O.  A.  Burgess,  one  of  the  early 
friends  of  the  college.  From  the  beginning  the  sexes 
have  been  admitted  to  the  college  on  terms  of  perfect 
equality.  The  institution  at  the  present  time  is  in  a  high 
degree  of  prosperity. 

Eminence  College,  Kentucky,  is  about  forty  miles  from 
the  city  of  Louisville.  Its  situation  is  all  that  can  be  de- 
sired for  an  institution  of  learning,  being  removed  from 


COLLEGES.  149 

the  evil  influences  of  city  life.  The  college  is  situated  in 
the  midst  of  an  intelligent  and  moral  community.  The 
first  session  of  Eminence  College   began   in    September, 

1857.  In  this  school  also  the  coeducation  of  the  sexes 
obtains.  W.  Giltner  has  been  president  from  the  begin- 
ning. The  last  session  is  reported  as  having  been  one  of 
marked  prosperity  and  success.  The  institution  is  self- 
sustaining. 

Oskaloosa  College,  located  at  the  town  of  Oskaloosa,  in 
Iowa,  is  a  product  of  the  churches  of  Christ  in  that  com- 
monwealth. In  a  convention  of  Disciples  of  Christ  in  1855 
it  was  resolved  to  establish  a  college  in  Iowa,  the  location 
to  be  decided  at  a  later  time.  Oskaloosa  was  selected  as 
the  home  of  the  new  institution.  In  1857  a  charter  was 
obtained,   and   the    first   session  began  in  the  autumn  of 

1858.  Financial  reverses  and  the  Civil  War,  with  other 
unpleasant  occurrences,  have  conspired  to  make  the  course 
of  the  Oskaloosa  College  stormy  and  sometimes  perilous, 
but  since  1873  the  life  of  the  college  has  steadily  improved. 
The  tone  of  the  institution  is  intensely  earnest,  practical, 
and  Christian.  John  M.  Atwater  is  president.  Oskaloosa 
College,  more  than  any  other  institution  of  learning  among 
the  Disciples,  probably,  maintains  a  close  connection  with 
the  churches  which  gave  it  existence. 

Hiram  College  is  located  about  twenty  miles  from  the 
city  of  Cleveland,  and  is  an  evolution  from  the  Western 
Reserve  Eclectic  Institute,  which  began  in  1850.  The 
aims  of  the  Eclectic  Institute  were : 

"  I.   To  provide  a  sound  scientific  and  literary  education  ; 

"  2.  To  temper  and  sweeten  such  education  with  moral 
and  Scriptural  knowledge ; 

"  3.   To  educate  young  men  for  the  ministry." 

One  peculiar  tenet  of  the  religious  movement  in  which 
it  originated  was   impressed  upon  the    Eclectic   Institute 


ISO  THE  DISCIPLES.  [Chap.  ix. 

at  its  organization.  The  Disciples  believed  that  the  Bible 
had  been  in  a  degree  obscured  by  theological  speculations 
and  ecclesiastical  systems.  Hence,  they  proposed  a  revolt 
from  the  theology  of  the  schools,  and  made  an  overture  to 
men  to  come  face  to  face  with  the  Scriptures.  They  be- 
lieved, also,  that  to  the  holy  writings  belonged  a  larger 
place  in  general  culture  than  had  yet  been  accorded  to 
them.  Accordingly,  in  all  their  educational  institutions 
they  have  emphasized  the  Bible  and  its  relative  branches 
of  knowledge.  The  charter  of  the  Eclectic  Institute  there- 
fore declared  the  purpose  of  the  institution  to  be:  "The 
instruction  of  youth  of  both  sexes  in  the  various  branches 
of  literature  and  science,  especially  of  moral  science,  as 
based  on  the  facts  and  precepts  of  the  Holy  Scriptures." 

In  1867  the  Western  Reserve  Eclectic  Institute  became 
Hiram  College.  It  was  in  this  institution  that  James  A. 
Garfield  was  prepared  for  graduation  at  Williams  College. 
Mr.  Garfield  became  principal  of  the  Hiram  Eclectic  In- 
stitute in  1857.  His  active  connection  with  the  school 
ceased  in  1861,  after  he  had  secured  wide  popularity  as  a 
teacher,  preacher,  manager,  and  lecturer  on  religion  and 
scientific  topics.  His  name,  however,  as  a  sort  of  adviser, 
remained  on  the  catalogue  for  three  or  four  years  aftef 
1861.  The  commencement  exercises  of  1880  were  of  un- 
usual interest,  owing  to  the  presence  of  General  Garfield, 
who  a  few  days  before  had  been  nominated  for  President 
of  the  United  States.  It  was  also  the  year  for  the  regular 
meeting  of  the  College  Reunion  Association.  This  meet- 
ing was  held  the  day  after  commencement,  and  was  pre- 
sided over  by  General  Garfield.  On  the  4th  of  February, 
1 88 1,  he  made  his  last  visit  to  Hiram  Hill,  when  he  de- 
livered a  short  but  touching  address  to  the  citizens  and 
students  in  the  college  chapel.  In  1886  the  old  college 
building  was  completely  remodeled.     Four  years  later  two 


UNIVERSITIES.  I  5  I 

fine  boarding-halls  were  erected,  and  these  new  facilities, 
together  with  the  vigorous  administration  of  President  Zol- 
lars,  have  caused  Hiram  College  to  grow  greatly  in  influ- 
ence and  importance.  The  endowment  has  been  largely 
increased,  the  curriculum  extended,  and  the  teaching  force 
greatly  strengthened ;  but  notwithstanding  the  changes 
made  in  the  growth  of  the  institution  the  original  aims  and 
spirit  remain  as  in  the  beginning.  The  coeducation  of  the 
sexes  obtains  also  in  Hiram.  The  preparation  of  students 
for  the  work  of  the  ministry  is,  and  has  been  from  the  first, 
specially  emphasized.  During  the  session  of  1892-93 
ninety  young  men  were  candidates  for  the  gospel  ministry. 
Courses  of  study  in  law  and  medicine  have  recently  been 
added  to  the  curriculum.  The  number  of  students  annually 
is  in  the  neighborhood  of  five  hundred. 

Drake  University,  located  at  Des  Moines,  la.,  is  one  of 
the  youngest  and  most  prosperous  of  all  the  institutions  of 
learning  founded  by  the  Disciples  of  Christ.  The  name 
was  given  on  account  of  the  deep  interest  taken  in  and 
liberal  financial  assistance  rendered  to  the  founding  of 
the  university  in  1881  by  General  F.  M.  Drake.  The  first 
session  began  in  September  of  that  year.  The  institution 
in  its  beginning  was  veritably  a  school  in  the  wild  woods. 
The  first  session  was  held  in  buildings  hastily  erected.  In 
the  midst  of  shavings,  plaster,  fresh  paint,  etc.,  the  pro- 
fessors taught  and  the  students  studied  for  nearly  two 
years.  These  temporary  buildings  served  the  purposes  of 
chapel,  schoolroom,  and  boarding-house.  The  opening 
of  the  fall  term  of  1883  was  made  memorable  by  the  dedi- 
cation of  the  main  portion  of  the  magnificent  buildings  in 
which  Drake  Univensity  has  its  home.  The  prosperity  of 
this  institution  from  the  very  beginning  has  been  marked. 
In  1889  B.  O.  Aylesworth  became  president  of  Drake 
University,  and  so  efficient  and  satisfactory  has  been  his 


152  I'HE  DISCIPLES.  [Chap.  ix. 

administration  of  its  affairs  that  every  department  is 
thoroughly  organized  and  in  successful  operation,  while 
the  number  of  students  annually  reaches  almost  one 
thousand. 

Cotner  University  is  located  in  the  vicinity  of  Lincoln, 
Neb.  In  the  winter  of  1887  an  effort  was  made  to  build 
a  Baptist  college  at  this  place.  The  people  were  to  donate 
two  hundred  acres  of  land,  and  the  church  w^as  expected 
to  erect  buildings  and  organize  a  school.  Matters,  how- 
ever, moved  slowly,  and  the  people  began  to  feel  that  there 
was  a  lack  of  business  energy.  At  this  point  the  question 
was  raised  as  to  the  propriety  of  the  Disciples  undertaking 
to  carry  forward  the  enterprise.  They  agreed  to  donate 
three  hundred  instead  of  two  hundred  acres  of  land.  A 
few  men  in  the  city  of  Lincoln  pledged  their  financial  re- 
sources to  insure  the  erection  of  suitable  buildings.  The 
institution  began  work  in  a  private  house  in  the  autumn  of 
1889.  The  spring  term  began  in  the  university  building. 
The  number  of  students  was  137.  The  enrollment  in 
1890-91  reached  212.  During  the  year  1893  nearly  400 
students  were  enrolled.  A  considerable  debt  has  been  in- 
curred, but  the  university  is  in  possession  of  a  large  amount 
of  real  estate.  There  are  thirty  teachers  and  lecturers. 
Cotner  announces  that  no  man  will  ever  receive  credits  in 
that  institution  which  have  not  been  earned,  and  no  honor- 
ary titles  will  be  granted,  as  a  matter  of  favor  to  some  good 
contributor  who  has  no  scholarship.  It  is  claimed  that  the 
best  buildings  belonging  to  any  institution  of  learning  con- 
trolled by  the  Disciples  are  owned  by  Cotner  University. 
The  outlook  is  promising. 

Carlton  College  is  located  at  Bonham,  Fannin  County, 
Tex.,  and  was  founded  in  1867  by  Charles  Carlton,  who  is 
still  president.  Mr.  Carlton  is  a  graduate  of  Bethany 
College.      For  fifteen  years  males  and  females  were  ad- 


NEGRO   EDUCATION.  I  53 

mitted  to  Carlton  College  on  terms  of  perfect  equality,  but 
on  account  of  the  demand  for  a  college  for  ladies  alone  the 
institution  is  now  a  female  school.  The  buildings  are  well 
located,  solidly  constructed,  and  of  sufficient  capacity  to 
accommodate  four  hundred  students. 

The  twenty-first  session  of  Add-Ran  Christian  Uni- 
versity, located  in  the  neighborhood  of  Fort  Worth,  Tex., 
began  in  the  autumn  of  1893.  Add-Ran  University  is  a 
distinctively  Christian  institution  of  learning.  The  number 
of  students  enrolled  during  the  last  session  was  445.  The 
coeducation  of  the  sexes  obtains  here  also. 

The  Southern  Christian  Institute,  located  at  Edwards, 
Miss.,  is  devoted  to  the  education  of  colored  people,  and 
is  under  the  direction  of  the  General  Christian  Mission- 
ary Convention.  J.'B.  Lehman,  Ph.D.,  is  president.  The 
charter  was  granted  by  the  legislature  of  Mississippi  in 
1875,  and  provided  for  the  management  of  the  institution 
by  a  joint-stock  company.  The  minimum  amount  of  stock 
was  subscribed  and  the  organization  effected  in  1877,  and  a 
plantation  of  eight  hundred  acres,  known  as  Mount  Beulah, 
was  purchased.  Great  sacrifices  have  been  made  by  the 
men  and  women  who  have  undertaken  to  carry  forward 
this  work,  but  the  blessing  of  God  has  been  upon  them,  so. 
that  their  labor  has  not  been  in  vain.  The  work  is  being 
energetically  done  by  the  Board  of  Negro  Education  and 
Evangelization,  a  department  of  the  General  Convention. 

The  Christian  Bible  College,  located  at  Newcastle,  Henry 
County,  Ky.,  founded  in  1884,  is  also  devoted  to  the  edu- 
cation of  negroes.  T.  Augustus  Reid  is  president,  and 
professor  of  biblical  literature  and  pedagogics. 

This  partial  and  imperfect  enumeration  of  institutions  of 
learning  founded  and  controlled  by  Disciples  of  Christ  is 
sufficient  to  show  their  practical  interest  in  the  cause  of 
higher  education.      There  is  not  space  to  mention  other  in- 


154  THE  DISCIPLES.  [Chap.  tx. 

stitutions  of  the  same  general  character,  whose  existence 
and  prosperity  are  a  result  of  this  appreciation  of  the  value 
of  learning.  By  their  avowed  principles  and  repeatedly 
published  aims  the  Disciples  must  be  keenly  alive  to  the 
cause  of  education  and  literature,  as  well  as  to  the  great 
work  of  evangelizing  the  nations. 


CHAPTER    X. 

MISSIONS. 

The  first  church  organized  with  the  Bible  as  the  only 
creed  or  book  of  discipline  and  the  name  "  Christian  "  as  a 
sufficient  designation  was  at  Cane  Ridge,  Bourbon  County, 
Ky.,  in  the  year  1804,  under  the  direction  of  B.  W.  Stone. 
The  purpose  of  this  organization  was  evangelistic. 

The  Christian  Association  organized  by  the  Campbells 
at  Washington,  Pa.,  in  1809,  had  as  its  avowed  purpose  the 
promotion  of  evangelical  Christianity.  Each  member  of 
the  associ^ation  was  required  to  contribute  a  specified  sum 
to  be  used  in  the  support  of  the  gospel  ministry.  The 
association  at  Washington  regarded  it  as  a  duty  to  encour- 
age the  formation  of  other  associations  similar  in  character 
and  aim.  The  constitution  specified  that  the  society  was 
not  a  church,  but  merely  an  association  of  voluntary  ad- 
vocates for  the  reformation  of  the  church.  Its  sole  pur- 
pose, according  to  one  of  the  articles,  was  to  promote  simple 
evangelical  Christianity  by  giving  support  to  such  ministers 
as  exhibit  a  manifest  conformity  to  the  original  teaching 
of  Christianity  in  behavior  and  doctrine,  in  zeal  and  dili- 
gence, without  attempting  to  inculcate  anything  of  human 
authority,  of  private  opinion,  or  inventions  of  men  as  having 
any  place  in  the  constitution,  faith,  or  worship  of  the  Chris- 
tian Church.  The  last  article  of  the  constitution  declared 
that  the  society  held  itself  engaged  to  afford  a  competent 
support  to  such  ministers  as  the  Lord  would  dispose  to 
assist  in  promoting  a  pure  evangelical  reformation  by  the 


156  TIJE  DISCIPLES.  [Chap.  X. 

simple  preaching  of  the  everlasting  gospel,  and  the  admin- 
istration of  its  ordinances  in  conformity  with  the  teaching 
of  the  New  Testament.  ("  Memoirs  of  Elder  Thomas 
Campbell,"  pp.  27-30.)  In  a  word,  the  Christian  Associa- 
tion of  Washington,  Pa.,  was  a  missionary  society. 

The  arbitrary  course  of  the  Redstone  and  Beaver  asso- 
ciations of  Baptist  churches  with  regard  to  churches  and 
individuals  who  could  not  accept  fully  all  that  was  em- 
bodied in  creeds  and  articles  of  faith,  caused  the  Campbells 
and  their  immediate  friends  to  become  members  of  the 
Mahoning  Association.  This  association  was  composed 
of  such  churches  as  had  been  induced  to  lay  aside  all 
human  standards  of  faith  and  practice  as  tests  of  fellow- 
ship, although  still  wearing  the  name  "  Baptist."  At  the 
meeting  in  1829  it  was  resolved:  "That  the  Mahoning 
Association  as  an  advisory  council  or  an  ecclesiastical 
tribunal  should  cease  to  exist."  ("  Life  of  Walter  Scott," 
by  William  Baxter,  pp.  216,  21  7.)  This  was  in  accordance 
with  the  general  feeling,  but  Alexander  Campbell,  thinking 
the  course  proposed  too  precipitate,  was  on-  the  point  of 
rising  to  oppose  the  motion  when  Walter  Scott,  an  able 
and  eloquent  assistant  of  Mr.  Campbell,  went  to  him,  and 
placing  a  hand  on  each  of  his  shoulders,  begged  him  not 
to  do  so.  Mr.  Campbell  yielded,  the  motion  passed  unan- 
imously, and  it  was  determined  that  in  place  of  the  asso- 
ciation there  should  be  an  annual  meeting  for  praise  and 
worship,  and  to  hear  reports  of  the  progress  of  the  good 
work  from  laborers  in  the  field.  Walter  Scott  was  selected, 
employed,  and  sent  out  to  do  the  work  of  an  evangelist 
by  and  under  the  direction  of  this,  in  efifect,  new  mis- 
sionary society. 

The  dissolution  of  the  Mahoning  Association  at  Austin- 
town,  O.,  in  1829,  may  be  regarded  as  the  formal  separa- 
tion of  Disciples  from  the  Baptists.      Up  to  this  time  the 


MISSIOXAR  y   ORGAXIZA  TJOXS.  1  5  7 

association  was  a  Baptist  body  and  bore  the  Baptist  name. 
After  the  dissolution  those  Baptists  who  had  embraced  the 
new  views,  together  with  the  new  converts  made,  were 
called  Disciples. 

At  an  early  period  in  Alexander  Campbell's  life  he  wrote 
some  caustic  criticisms  of  missionary  operations,  which 
produced  the  impression  in  the  minds  of  some  that  he  was 
opposed  to  the  work  of  organized  world-wide  evangeliza- 
tion. Such  an  inference,  however,  does  Mr.  Campbell 
injustice.  A  careful  reading  of  what  he  published  in  the 
"  Christian  Baptist  "  on  this  subject,  in  the  light  of  those 
times  and  his  surroundings,  will  make  apparent  the  fact 
that  he  only  called  in  question  the  wisdom  of  the  manage- 
ment of  some  of  these  associations.  It  seems  also  that  he 
had  in  his  mind  a  scheme  for  the  propagation  of  Chris- 
tianity in  heathen  lands  closely  akin  to  what  are  now  called 
self-supporting  missions.  He  thought  that  the  Christian 
religion  could  be  most  effectively  propagated  by  planting 
Christian  colonies  in  the  midst  of  heathenism,  these  colonies 
to  be  self-supporting  and  permanent  settlements. 

After  much  discussion  the  American  Christian  Mis- 
sionary Society  was  organized  in  October,  1849,  in  Cin- 
cinnati. The  call  for  this  meeting  was  published  in  Mr. 
Campbell's  paper,  "The  Millennial  Harbinger"  for  that 
year.  Article  H.  of  the  constitution  adopted  at  that  meet- 
ing declared  that  "  the  object  of  this  society  shall  be  to 
promote  the  preaching  of  the  gospel  in  this  and  other 
lands."  ("  Christian  Missions,"  by  F.  M.  Green,  p.  1 14.) 
The  first  mission  attempted  was  in  the  ancient  city  of  Jeru- 
salem, and  the  missionary  was  Dr.  James  T.  Barclay.  After 
a  few  years  the  effort  was  discontinued.  An  effort  was 
also  made  to  establish  a  work  in  Liberia.  Soon  after  the 
arrival  of  the  gentleman  who  had  been  selected  to  preach 
the  gospel — Alexander  Cross,  a  pious  and  devoted  man — 


158  THE  DISCIPLES.  [Chap.  x. 

he  fell  a  victim  in  death  to  the  climate.  A  mission,  which 
produced  considerable  fruit,  was  also  established  on  the 
island  of  Jamaica  in  the  West  Indies.  On  account,  how- 
ever, of  the  disturbances  occasioned  by  the  Civil  War  in 
this  country,  all  effort  at  work  in  foreign  lands  was  for  a 
number  of  years  abandoned.  The  entire  energies  of  the 
Disciples  were  devoted  to  evangelistic  and  educational 
work  at  home. 

The  foreign  Christian  Missionary  Society  was  organized 
in  1875  in  the  city  of  Louisville,  Ky.  The  object  of  this 
society  is  "  to  make  disciples  of  all  nations,  and  teach  them 
to  observe  all  things  whatsoever  Christ  has  commanded." 
("  Christian  Missions,"  by  F.  M.  Green,  p.  195.)  The  re- 
ceipts, year  by  year  from  the  first,  are  as  follows : 

1876 $  1,706  00 

1877 2,174  00 

1878 8,76600 

1879  8, 287  00 

1880 12, 144  00 

1881 13, 178  46 

1882 20,063  94 

1883 25,504  85 

1884 26,501  84 

1885 30, 260  10 

1886 64,556  06 

1887 47,392  85 

1888 57.997  19 

1889 57,289  15 

1890 63, 109  49 

1891 59.365  76 

1892 70,320  84 

1893   60,355  01 

There  are  now  124  agents  of  this  society  at  work  in  Eng- 
land, India,  Japan,  China,  Turkey,  and  Scandinavia.  Work 
began  in  England  and  Scandinavia  in  1876;  in  Turkey,  in 
1879;  in  India,  in  1882  ;  in  Japan,  in  1883  ;  and  in  China, 
in  1886. 


WORK  IN  EUROPE  AND  ASIA.  I  59 

The  work  in  England  was  largely  supported  by  Timothy 
Coop,  of  SoLithport,  a  successful  and  consecrated  English 
tradesman.  It  was  expected  that  the  churches  planted  in 
England  would  be  self-supporting  in  three  or  four  years. 
This  expectation  has  not  been  realized.  At  the  last  meet- 
ing of  the  Christian  Association  13  churches  were  repre- 
sented, only  two  of  which  were  self-supporting.  The  aggre- 
gate membership  is  1750;  baptisms  last  year,  316. 

In  Scandinavia  work  is  carried  on  in  Denmark,  Sweden, 
and  Norway.  Eight  evangelists  were  employed  last  year. 
The  aggregate  number  of  Disciples  is  779  ;  Sunday-school 
pupils,  620.      The  number  of  conversions  last  year  was  191. 

In  Turkey  work  is  carried  on  at  twelve  points.  Accord- 
ing to  the  last  report,  there  are  583  Disciples  at  these  sta- 
tions;  Sunday-school  pupils,  519;  pupils  in  day-schools, 
481.      Thirteen  persons  are  engaged  in  this  work. 

Twenty-three  men  and  women  and  6  native  helpers  are 
connected  with  the  work  of  the  Disciples  in  China.  There 
are  5  stations,  4  out-stations,  9  day-schools,  2  boarding- 
schools,  a  hospital,  and  2  dispensaries.  Groups  of  Chris- 
tians are  gathered  at  5  stations,  one  of  which  has  formed 
itself  into  a  self-supporting  church.  The  number  of  con- 
verts is  70.  Mankin  is  the  central  station.  Not  less  than 
10,000  patients  are  treated  annually  by  the  hospital  force, 
and  to  each  of  these  the  gospel  is  personally  presented. 

In  Japan  penitents  inquired  of  the  missionaries  the  way 
of  salvation  before  the  latter  understood  the  language 
sufficiently  well  to  return  intelligible  answers.  There  are 
12  stations,  25  out-stations,  23  native  helpers,  334  con- 
verts, 403  pupils  in  the  day-schools,  and  588  in  the  Sun- 
day-schools. The  principal  stations  are  Tokyo,  Akita, 
and  Shonai.     The  number  of  converts  last  year  was  102. 

The  day  of  numerical  results  in  India  has  not  yet  come, 
although  about  150  converts  have  been  baptized.      Hurda, 


1 60  THE  DISCIPLES.  [Chai'.  x. 

in  the  Central  Provinces,  is  the  center  of  work  for  the  Dis- 
ciples in  the  Indian  Empire.  Their  principal  stations  are 
Bilaspur  and  Mungeli.  Work  is  carried  on  at  several 
out-stations.  The  missionaries  preach  every  day,  conduct 
day-schools,  Sunday-schools,  orphanages,  manage  a  Bible 
and  tract  depot,  and  carry  on  medical  and  zenana  work. 
Recently  a  school  for  training  evangelists  has  been  opened. 

The  origin  and  progress  of  the  Christian  Woman's  Board 
of  Missions  furnishes  one  of  the  brightest  pages  in  the  his- 
tory of  mission  w^ork  among  the  Disciples  of  Christ.  From 
the  beginning  woman  has  been  treated  with  unusual  con- 
sideration among  the  Disciples,  and  granted  a  rather  re- 
markable degree  of  liberty  in  the  departments  of  educa- 
tion and  evangelical  work.  W^e  ha\-e  already  seen  that 
generally  in  the  Disciples'  institutions  of  learning  there  is 
one  curriculum  for  men  and  w^omen.  Naturally,  therefore, 
the  time  came  when  the  women  organized  for  the  purpose 
of  preaching  the  gospel  to  those  who  are  in  the  region  of 
death.  The  purpose  of  the  Christian  Woman's  Board  of 
Missions  is  expressed  in  Article  II.  of  the  constitution  in 
the  language  following:  "Its  object  shall  be  to  cultivate 
a  missionary  spirit,  to  encourage  missionary  efforts  in  our 
churches,  to  disseminate  missionary  intelligence,  and  to 
secure  systematic  contributions  for  missionary  purposes." 
("  Christian  Missions,"  by  F.  M.  Green,  p.  382.)  The 
Christian  Woman's  Board  supports  work  in  the  western 
part  of  our  country,  in  the  South  among  the  negroes,  in 
India  and  in  Japan.  They  also  revived  and  are  carrying 
forward  the  work  on  the  island  of  Jamaica.  They  pur- 
chased ground  and  erected  a  house  of  worship  in  Ann 
Arbor,  Mich.,  in  1891.  They  sustain  a  theological  de- 
partment in  connection  with  Michigan  University,  which 
is  remarkably  popular  and  successful. 

Their  last  annual   report  shows  over  eighteen  hundred 


IVOMAN'S   BOARD    OF  Jl//SS/OA'S.  l6l 

auxiliaries  and  bands.  The  receipts  for  the  year  ag- 
gregated $52,327.93.  The  receipts  for  the  first  year  after 
the  organization  in  1874  were  $1200,  and  the  grand  total 
for  the  eighteen  years  is  $370,000.  This  society  has  a 
small  endowment  fund  of  $20,000. 

The  Christian  Woman's  Board  of  Missions  is  unique 
from  the  fact  that  the  business  of  the  society  is  managed 
entirely  by  women.  The  executive  committee  is  composed 
altogether  of  women.  Women  select  mission  fields,  em- 
ploy missionaries,  both  male  and  female,  and  are  in  every 
way  responsible  for  the  conduct  of  the  business.  On  the 
island  of  Jamaica  7  ministers  are  employed,  caring  for  18 
stations  and  1600  members.  There  are  10  day-schools 
and  I  7  Sunday-schools,  with  a  total  attendance  of  i  788. 
There  are  5  workers  at  Bilaspur,  India,  2  of  whom  are 
female  physicians,  2  teachers,  and  i  zenana  worker.  The 
buildings  there  are  a  bungalow,  schoolhouse,  orphanage, 
and  hospital.  These  were  erected  under  the  direct  super- 
vision of  women.  The  money  for  the  buildings  was  raised 
by  the  children's  missionary  bands.  Nearly  4000  patients 
were  treated  by  the  two  phj-sicians  in  1893.  A  mission 
among  the  Chinese  i::  supported  at  Portland,  Ore.  The 
missionary  is  a  native  of  China.  Papers  published  by  the 
Christian  Woman's  Board  are  the  "  Missionary  Tidings," 
and  the  "  Little  Builders  at  Work." 

The  General  Christian  Missionary  Convention  is  the 
lineal  and  legal  descendant  of  the  American  Christian 
Missionary  Society,  organized  in  1849.  The  object  of 
this  organization  is  "  the  spread  of  the  gospel  jn  this  and 
in  other  lands."  ("  Christian  Missions,"  by  F.  M.  Green, 
p.  376.)  The  actual  work  of  the  convention  is,  however, 
limited  to  the  United  States  and  Canada.  Auxiliary  to 
this  are  organizations  in  the  States  and  Territories  of  the 
Union.     About  a  million   and  a  half   dollars   have   been 


1 62  rilE  DISCIPLES.  [Chap.  x. 

collected  and  expended  from  the  beginning  by  this  society 
and  its  auxiliaries.  The  annual  collections  and  disburse- 
ments at  the  present  time  aggregate  about  $50,000.  Mis- 
sionaries are  employed  in  Alabama,  Arkansas,  Georgia, 
Illinois,  Iowa,  Idaho,  Kansas,  Louisiana,  Mississippi,  Mich- 
igan, Minnesota,  Massachusetts,  New  York,  North  Caro- 
lina, Nebraska,  New  Mexico,  Oregon,  Oklahoma,  South 
Dakota,  Tennessee,  Texas,  Utah,  Wisconsin,  West  Vir- 
ginia, and  Ontario.  In  connection  with  the  General 
Convention  are  the  Board  of  Negro  Education  and  Evan- 
gelization and  the  Board  of  Church  Extension. 

There  is  an  increasing  interest  among  the  Disciples  in 
city  mission  work  Vv^hich  promises  in  the  near  future  to 
greatly  augment  their  influence  for  good. 

The  offices  of  the  General  Convention  and  the  Foreign 
Christian  Missionary  Society  are  in  Cincinnati.  Indian- 
apolis is  the  headquarters  of  the  Christian  Woman's  Board 
of  Missions.  The  home  of  the  Board  of  Negro  Evan- 
gelization is  Massillon,  O.  The  office  of  the  Board  of 
Church  Extension  is  in  Kansas  City,  Mo. 

For  statistics  concerning  the  number  of  organizations, 
church  edifices,  seating  capacity  of  church  buildings,  value 
of  church  property,  and  number  of  communicants,  see 
vol.  i.  of  "American  Church  History  Series,"  pp.  125-128. 


HISTORY  OF  THE  SOCIETY  OF  FRIENDS  IN  AMERICA. 


Professor  ALLEN   C.  THOMAS,  A.M., 

Havekfokd  College,  Havekford,  Pa., 
AM) 

RICHARD    H.   THOMAS,   M.D., 

Baltimore,  Md. 


163 


BIBLIOGRAPHY, 


I.  Bibliographies,  and  Manuscript  Collections  dating  from  the 
Seventeenth   Century. 

Smith,  Joseph,  Descriptive  Catalogue  of  Friends'  Books.  Two  vols.  Lon- 
don, Joseph  Smith,  1867;  Supplement,  London,  Edward  Hicks  &  Co., 
1893. 

Smith,  Joseph,  Bibliotheca  Anti-Qnakeriann :  A  Catalogue  of  Books 
Adverse  to  the  Society  of  Friends.      London,  Joseph  Smith,   1873. 

Manuscript  Collections  : 

The  London  Yearly  Meeting,  at  its  depository,  12  Bishopsgate  Street 
Without,  London,  England,  has  an  unrivaled  collection  of  manuscripts  illus- 
trating the  early  history  of  the  Society.  The  Swarthmoor  papers  are  often 
indorsed  in  George  Fox's  handwriting.  The  official  records  are  very  com- 
plete, reaching  from  the  seventeenth  century  to  the  present  time. 

Records  relating  to  New  England  are  at  Sandwich  and  New  Bedford, 
Mass.,  and  at  Friends'  School,  Providence,  R.  L  The  Records  relating  to 
New  York  are  much  scattered.  At  Friends'  Library,  Philadelphia,  there 
are  many  records  relating  to  Pennsylvania  and  New  Jersey.  Tlie  Records  of 
Baltimore  Yearly  Meeting  previous  to  1828  are  at  the  Meeting-House 
(Hicksite),  Baltimore,  Md.,  where  they,  like  those  at  Philadelphia,  are  ad- 
mirably cared  for ;  the  Records  of  Yirginia  Yearly  JNIeeting  are  in  the  posses- 
sion of  the  Orthodox  Friends  of  Baltimore,  Md.  The  Records  of  North 
Carolina  Yearly  Meeting  are  at  Guilford  College,  North  Carolina. 

Manuscript  Records  : 

Records  of    Sandwich,    Mass.,    Monthly  and  Quarterly  Meetings  begin- 
ning  1672. 
Records  of  Yirginia  Yearly  Meeting  beginning  1673. 
Records  of  Burlington,  N.  J.,  Monthly  Meeting  beginning  1678. 
Records  of  Perquimans,  N.  C,  Quarterly  Meeting  beginning  1679. 

II.   Printed  Collections,  Etc. 

Connecticut,  Records  of,  idjd-dj.  Edited  by  J.  H.  Trumbull.       Hartford, 

Brown  &  Parsons,  1850. 

*Maryland,  Archives  of.     Edited  by  Wni.  Hand   Browne. — Proceedings  of 

the  Cotincil  ibjjb-b'j,  ibS-jlS-ibgji;  Proceedings  of  the  .isseiiibly  1666-76. 

Baltimore,  1884-90. 

*Massachusetts   Bay,  Records  of  Edited   by  N.    B.    Shurtleff,  vols,    iii.-v. 

Boston,  1854. 

*  These  are  State  publications. 
164 


BIBLIOGRAPHY.  1 65 

* Nciu  Jeiscy ,  State  of.  Documents  of  the  Colotiial  History  of.     Vol.  i.,  edited 

by  William  A.  Whitehead.  Newark,  N.  J.,  1880. 
'"JVrcU  York,  Documents  relative  to  the  Colonial  History  of.     Tliirteen  vols. 

Edited  by  E.  B.  O'Callaghan.  Albany,  1856-61. 
*^ Pennsylvania,  Colotiial  Records.      Sixteen  vols.       Harrisburg,  1S51-53. — 

Archives.       Six   vols.      Philadelphia,    1852-53. — Archives.      2d   Series, 

12  vols.     Harrisburg,  1874-80. 

III.  Printed  Sources  and  Books  Written  from  the  Sources. 

Adams,  Brooks,  The  Emancipation  of  Massachusetts.  Boston  and  New 
York,  Houghton,  Mifflin  &  Co.,  1887. 

Adams,  Charles  Francis,  Massachusetts,  its  Historians  and  its  History. 
Boston  and  New  York,  Houghton,  Mifflin  &  Co.,  1893. 

Bancroft,  George,  History  of  the  United  States  of  America.  Six  vols. 
Author's  last  revision.      New  York,  D.  Appleton  &  Co.,  1886. 

Barclay,  A.  R.  (Editor),  Letters,  etc.,  of  Early  Eriends.  London,  Har- 
vey &  Darton,  1841. 

Barclay,  Robert  (of  our  day),  7'he  Inner  Life  of  the  Religious  Societies  of 
the  Coinmonivealth  Considered  Principally  with  Reference  to  the  Influ- 
ence of  Church  Organization  on  the  Spread  of  Christianity.  London, 
Hodder  &  Stoughton,  1876:  2d  ed.,  1877;  3d  ed.,  1879.  '(The  second 
and  third  editions  are  exact  reprints  of  the  first  with  the  exception  of  the 
correction  of  one  slight  error.) 

Baylie,  Robert,  A  Dissuasive  from  the  Errours  of  the  Times.  London, 
printed  for  Samuel  Gellibrand,  1645. 

Beck,  William,  The  Friends.     London,  Edward  Hicks,  Jr.,  1893. 

Beck,  William,  and  T.  Frederick  Ball,  The  London  Friends'  Meetijigs. 
London,  F.  Bowyer  Kitto,   1869. 

Besse,  Joseph,  Sufferiitgs  of  the  Quakers.  Two  vols.  London,  Luke 
Hinde,  1753. 

Bishope,  George,  A~eiu-England  Judged,  etc.  London,  1661  ;  reprinted 
170^.    (No  publisher.) 

Bowden,  James,  The  History  of  the  Society  of  Friends  in  America.  Two 
vols.     London,  Alfred  W.'  Bennett,  1850-54. 

Bownas,  Samuel,  An  Account  of  the  Life,  Travels,  etc.,  of.  London,  Luke 
Hinde,  1756;   2d  ed.,  James  Phillips,  1795. 

Braithwaite,  Joseph  Bevan,  Memoirs  of  Joseph  John  Gurney,  etc.  Two 
vols.      Philadelphia,  Lippincott,  Grambo  &  Co.,  1854. 

Burnyeat,  John,  The  Truth  Exalted.  London,  printed  for  Thomas 
Northcott,  1691. 

Comly,  John,  Journal  of  the  Life  and  Religious  Labois  of  Philadelphia, 
T.  Ell  wood  Chapman,  1853. 

Croese,  Gerard,  General  History  of  the  Quakers.  I,ondon,  John  Dunton, 
1 596;  originally  published  in  Latin,  Amstelodami,  Apud  Henricum  & 
Viduam  Theodori  Boom,  1675.  An  abstract  of  the  translation  is  in 
Crouch's  "  Posthuma  Christiana." 

Crouch,  William,  Posthuma  Christiana,  or  a  Collection  of  Papers,  being  a 
brief  Historical  Account,  etc.,  'with  Remarks  on  Sundry  Memorable 
Transactions  relating  to  the  People  called  Quakers.  London,  Assigns  of 
J.  Sowle,  1 712. 

*  These  are  State  publications. 


1 66  BIBLIOGRAPHY. 

Dixon,  William  Hepworth,  History  of  William  Penn,  Founder  of  Peiiu- 
svhiiiiia.  London,  Chapman  &  Hall,  185 1  ;  3d  ed.,  Hurst  &  Blackett, 
1S72. 

Edmundson,  William,  Journal  of  the  Life,  Travels,  etc.,  of.  Dublin,  Sam- 
uel Fairbrother,  1715. 

Edwards,  Thomas,  The  First  and  Second  Part  of  Gangruna.  London, 
3d  ed.,  printed  for  Ralph  Smith,  1646. 

Ellwood,  Thomias,  History  of  the  Life  of  [an  Autobiography].  London, 
Assigns  of  J.  Sowle,  1 714.      [Boston,  Jas.  R.  Osgood  &  Co.,  1877.] 

Evans,  William  and  Thomas,  The  Friends''  Library,  comprising  Jour- 
nals, Doctrinal  Treatises,  and  other  Writings  of  Alembers  of  the  Religions 
Society  of  Friends.  Fourteen  vols.  Philadelphia,  printed  for  the  Editors 
by  Joseph  Rakestraw,  1837-50. 

Exiles  in  Virginia,  zvitk  Observations  on  the  Conduct  of  the  Society  of  Friends 
during  the  Revolutionary  War,  etc.  Pliiladelphia,  published  for  the 
Subscribers,  1848. 

Fox,  George,  A  Journal  or  Historical  Account  of  the  Life,  Travels,  Suffer- 
ings, Christian  Experiences,  atid  Labour  of  Love  in  the  Work  of  the  Minis- 
try of  that  Ancient,  Eminent,  and  Faithful  Se>"vant  of  Jesus  Christ, 
George  Fox,  who  departed  this  life  in  great  peace  with  the  Lord,  the 
ijth  day  of  the  nth  month,  i6go.  The  first  volume,  etc.,  London, 
Thomas  Northcott,  1694.  (Folio,  the  1st  ed.,  one  of  the  earliest  im- 
pressions.) 

Note.— This  volume  is  called  "  the   first  volume,"  the  second  being 
the  one  described  in  tlie  next  entry. 

Fox,  George,  -/  Collection  of  many  Select  and  Christian  Epistles,  Letters, 
and  Testimonies,  Written  on  sundry  Occasions  by  that  Ancient,  Eminent, 
Faithful  Friend  and  Minister  of  Christ  Jesus,  George  Fox.  The 
second  volume,  etc.      London,  J.  Sowle,  1698.      (Folio,  the  ist  ed.) 

Fox,  George,  Gospel  Truth  Demonstrated  in  a  Collectiofi  of  Doctrinal 
Books,  Given  forth  by  that  Faithful  Minister  of  Jesus  Christ,  George 
Fox,  Containing  Principles  Essential  to  Christianity  and  Salvation, 
held  among  the  People  called  Quakers,  etc.  London,  J.  Sowle,  1706. 
(Folio,  the  ist  ed.)     (Called  the  third  volume.) 

Friend,  The  :  A  Religious  and  Literary  Jottrnal.  Philadelphia,  Office  of 
"  The  Friend,"  1827  sqq. 

Gough,  John,  History  of  the  People  called  Quakers.  Four  vols.  Dublin, 
Rol)ert  fackson,   1 790. 

Hallowell,  Richard  P.,  The  Pioneer  Quakers.  Boston  and  New  York, 
Houghton,  Mifflin  &  Co.,  1887. 

Hallowell,  Richard  P.,  The  Quaker  Invasioti  of  Massachusetts.  Boston 
and  New  York,  Houghton,  Mifflin  &  Co.,  4th  ed.,  1887;    ist  ed.,  1883. 

Hicks,  Elias,  Journal  of  the  Life  and  Religious  Labors  of.  Philadelphia, 
1.S2S;    5th  ed..  New  York,  Lsaac  T.  Hopper,  1832. 

Hicks,  Elias  and  Edward,  Sermons  delivered  by,  in  Friends'  Meetings, 
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Howgil,  Francis,  Da-vnings  of  the  Gospel  Day,  etc.  London  (no  pub- 
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Hutchinson,  Mr.  [Thomas],  History  of  Massachusetts  Bav,  etc.  Two 
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Janney,  Samuel  M. ,  History  of  the  Religious  Society  of  Friends,  front  the 
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Janney,  Samuel  M.,  The  Life  of  William  Pemt,  with  Selections  frotn  his 
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Brooklyn,  published  by  the  Society,  1867. 

Magill,  Edward  H.,  Education  in  the  Religious  Society  of  Friends.  Phila- 
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Marsden,  J.  B.,  History  of  the  Early  Puritans  [to  1642].  London,  Ham- 
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Marsden,  J.  B.,  History  of  the  Later  Puritans  [to  1662].  London,  Ham- 
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Michener,  Ezra  "A.,  Retrospect  of  Early  Quakerism.  Philadelphia,  T.  Ell- 
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Mott,  James  and  Lucretia,  Life  and  Letters  of  Edited  by  their  grand- 
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Adams  &  Co.,  1835. 

A  Declaration  of  Neiu  England  Yearly  Meeting  of  Friends  upon  various 
Christian  Doctrines,  etc.      Providence,  Knowles  &  Vose,  1845. 

Epistles  from  the  Yearly  Meeting  of  Friends  held  in  London, -to  the  Quarterly 
and  Monthly  Meetings  in  Great  Britain,  Ireland,  and  elsewhere,  from 
1681  to  1 8^7  inclusive.  With  an  Historical  Introduction,  and  a  chapter 
comprising  some  of  the  early  Epistles  and  Records  of  the  Yearly  Meet- 
ing. In  two  volumes.  London,  Edward  Marsh,  1858  (now  Edward 
Hicks,  Jr.,  14  Bishopsgate  Street  Without). 

An  Epistolary  Declaration  and  Testimony  of  the  Yearly  Meeting  of  Friends 
for  New  England  respecting  the  Pjvceedings  of  those  who  have  effected  a 
Separation  therein,  etc.      Providence,  B.  A.  Moore,  1845. 

Evans,  Thomas,  Exposition  of  the  Faith  of  the  Society  of  Friends.  Phila- 
delphia, Kimber  &  Sharpless,  1827.  (Frequently  reprinted.  Friends' 
Book-store,  Philadelphia.)  See  also  Friends'  Library,  Introduction, 
vol.  i.,  p.  i.  and  pp.   109-141. 

Gurney,  Joseph  John,  Obsei-rations  on  the  Distinguishing  Views  and 
Practices  of  the  Society  of  Friends.  London,  Gilpin,  1824;  7th  ed., 
Darton  &  Harvey,  1834. 

Letters  and  Obseii'ations  relating  to  the  Controversy  respecting  the  Doctrine  of 
Elias  Hicks.  Containing  a  review  of  his  letter  to  Dr.  N.  Shoemaker. 
3d  edition  revised.      Printed  for  the  Reader,  1824. 

Narrative  of  Facts  and  Circumstances  that  have  tended  to  produce  a  Secession 
from  the  Society  of  Friends  in  New  England  Yearly  Meeting.  Provi- 
dence, Knowles  &  Vose,  1845.  Also  Strictures  on  the  above  by  the  Meet- 
ing of  Sufferings  of  New  England  Yearly  Meeting.      1845. 

Perm,  William,  The  Rise  and  Progress  of  the  People  called  Quakers,  in 
winch  their  Fundamental  Principles,  Doctrines,  Worship,  Ministry,  and 
Discipline  are plai>ily  stated,  etc.      7th  ed.,  London,  1769. 

(Originally  published   as   the  preface    to   George    Fox's   "Journal." 
Many  editions,  e.g.,  Friends'  Book-store,  Philadelphia,  1865.) 

Proceedings,  inchtding  Declaration  of  Christian  Doctrine,  of  the  General 
Conference  of  F'riends  held  in  Richmond,  Indiana,  U.  S.  A.,  i88j. 
Published  by  direction  of  the  Conference.  Richmond,  Ind.,  Nichol- 
son &  Bro.,  1887. 

Proceedings  of  a  Conference  of  Friends  of  Ajnerica  held  in  Indianapolis, 
Indiana.  Published  by  direction  of  the  Conference.  Richmond,  Ind., 
Nicholson  &  Bro.,  1892. 


IJO  BIBLIOGRAPHY. 

A  Summary  of  Some  of  the  Doctrines  and  Testimonies  of  the  People  of  God  or 
Friends  {called  Quakers).  Pre]mred  and  published  by  Aljraham  Law- 
ton,  Joseph  Bancroft,  and  Evan  T.  Flinn.  Thos.  W.  Stuckev,  printer 
[1869J. 

^'.   Lp:(;ai.  Trials  and  Decisions. 

Bancroft,  Sidney  C,  Report  of  some  of  the  Proceedings  in  the  case  of  Oliver 
Earle  and  others,  in  Equity  against  IVilliam  Wood  and  others  in  the 
Supreme  Court  of  the  Commonwealth  of  Massachusetts,  includi^ig  the 
opinion  of  the  Court  as  pronounced,  Lemuel  S/urw,  C.-J.,  etc.  Boston, 
Little,  Brown  &  Co.,  1855. 

Foster,  Jeremiah  J.,  An  Authentic  Report  of  the  Testimony  in  a  cause  at 
issue  in  the  Court  of  Chancery  of  the  State  of  New  Jersey,  between  Thomas 
L.  Shotzuell,  Coinplainant,  aiid  Joseph  Hendrickson  and  Stacy  Decoiv, 
Defendants.     Two  vols.      Philadelphia,  J.  Harding,  1831. 

A  Full  Report  of  the  Case  of  Stacy  Deco7u  and  Joseph  Hendrickson  vs.  Thomas 
L.  Shotcvell,  decided  at  a  Special  Term  of  the  New  Jersey  Court  of  Ap- 
peals, held  at  lyenton  in  July  and  August,  1833,  embracing  the  decision 
of  the  Court  of  Chancery  from  which  the  Appeal  was  made,  the  argu- 
ments of  the  Counsel  on  each  side,  and  the  Final  Decision  of  the  Court  of 
Appeals.  Taken  doivn  in  slioi-thand  by  competent  reporters,  and  revised 
by  the  respective  counsel.      Philadelphia,  P.  J.  Gray,  1834. 


PREFACE. 


The  following  sketch  of  the  history  and  doctrines  of 
the  Society  of  Friends  in  America  is  based  on  an  inde- 
pendent examination  of  original  records,  documents,  con- 
temporary histories,  journals,  and  other  materials.  To 
compress  the  history  of  two  hundred  and  fifty  years  into 
less  than  one  hundred  and  fifty  pages  has  been  no  easy 
task ;  and  while  great  care  has  been  taken  to  omit  nothing 
of  supreme  importance,  it  is  altogether  likely  that  omis- 
sions will  be  found  more  or  less  serious.  It  is  believed, 
however,  that  the  account  fairly  represents  the  main  lines 
of  a  remarkably  eventful  history. 

In  describing  the  various  divisions  which  have  occurred 
in  the  Society  the  aim  has  been  to  be  impartial  and,  so  far 
as  practicable,  let  each  side  speak  for  itself.  If  any  feel 
themselves  not  fully  represented,  indulgence  is  craved  for 
unintentional  shortcoming. 

To  those  who  have  so  kindly  rendered  aid  in  furnishing 

information  and    materials  for  use  in   the   preparation  of 

this  sketch  a  grateful  acknowledgment  is  due. 

Haverford,  Pa., 
Fourth  month,  1894. 


171 


THE    SOCIETY   OF    FRIENDS. 


INTRODUCTION 

ORGANIZATION. 


[In  the  following  sketch  the  titles  adopted  in  the  United  States  Census  of 
1890  are  used  to  distinguish  the  various  divisions  of  the  body  calling  itself 
by  the  name  of  "  Friends,"  as  "  Orthodox,"  "  Hicksites,"  "  Wilburites," 
and  "  Primitive."  These  terms  are  used  simply  for  the  sake  of  distinction, 
and  with  no  invidious  meaning.] 

The  Society  of  Friends  in  the  United  States  and  Can- 
ada is  composed  of  Yearly  Meetings,  of  which  the  Ortho- 
dox have  thirteen,  the  Hicksites  seven,  and  the  Wilburites 
six.  As  the  organization  is  essentially  the  same  in  all, 
they  may  be  considered  together.  Each  Yearly  Meeting, 
as  its  name  implies,  meets  aimually,  and  exercises  a  juris- 
diction over  a  certain  amount  of  territory.  The  geographi- 
cal extent  of  each  varies,  but  altogether  they  include  the 
whole  territory  on  the  continent,  and  all  Friends  belong- 
to  some  one  of  the  Yearly  Meetings  with  the  exception  of 
the  small  bodies,  styled  "  Primitive,"  which  form  inde- 
pendent congregations.^     On  all   matters  relating  to  faith 

1  The  Orthodox  Yearly  Meetings  are  (1894)  :  New  England,  New  York, 
Canada,  Pliiladelphia,  Baltimore,  North  Carolina,  Ohio,  Wilmington  (O.), 
Indiana,  Western  (Ind.),  Iowa,  Kansas,  Oregon.  The  Hicksite  Yearly 
Meetings  are:  New  York,  Genesee  (N.  Y.),  Philadelphia,  Baltimore,  Ohio, 
Indiana,  Illinois.  The  Wilburite  Yearly  Meetings  are :  New  England, 
Canada,  Ohio,  Western  (Ind.),  Iowa,  and  Kansas. 


174 


THE  FKIEXDS. 


and  practice  each  Yearly  Meeting  is  independent  of  all  the 
rest,  nor  is  it  amenable  to  the  others,  either  singly  or  com- 
bined. On  rare  occasions  one  Yearly  Meeting  may  ask 
advice  and  assistance  of  others.^  In  the  very  early  days, 
London  Yearly  Meeting  was  regarded  in  a  rather  indefinite 
way  as  a  court  of  appeal,  but  voluntarily  relinquished  that 
position.  It  continues  to  send,  in  addition  to  the  special 
"  epistles "  to  each  of  the  Yearly  Meetings,  one  that  is 
known  as  the  "  London  General  Epistle,"  which  is  read  in 
all  the  Yearly  Meetings,  but  which  is  simply  a  message  of 
Christian  greeting.  English  Friends  at  times  of  dissension 
and  separation  have  sometimes  endeavored  by  friendly 
mediation  to  settle  the  diflficulties. 

The  Yearly  Meetings  -are  not  isolated  from  one  another, 
but  are  united  in  various  ways,  (i)  A  member  in  one  place 
is  received  as  a  member  everywhere  else  by  his  own  branch 
of  the  Society,  and  if  he  brings  suitable  ofificial  letters  with 
him  becomes  an  active  member  of  the  meeting  to  which 
he  removes.  (2)  A  minister  if  lie  removes  into  the  limits 
of  another  Yearly  Meeting  is,  on  presenting  the  proper 
credentials,  received,  without  further  action,  as  a  full  min- 
ister."-^  (3)  Ministers  of  one  Yearl}^  Meeting,  who  feel  it 
right  to  travel  and  labor  as  preachers  elsewhere,  are  re- 
ceived, if  presenting  proper  credentials,  without  transfer  of 
their  membership,  and  are  assisted  in  their  work,  they  for 
the  time  being  putting  themselves  under  the  authority  of 
the  meetings  where  they  happen  to  be.  (4)  Each  Yearly 
Meeting  addresses  all  the  others  belonging  to  its  section 
of  the   Society  every  year  an  "epistle"  expressing  Chris- 

1  For  example,  Virginia  Yearly  Meeting  when  it  had  become  depleted  by 
emigration  consulted  Philadelphia,  Baltimore,  and  North  Carolina,  and  on 
their  advice  united  itself  with  Baltimore  Yearly  Meeting  in  1845.  A  number 
of  other  cases  of  less  importance  have  occurred. 

2  By  comparatively  recent  action  Philadelphia  Yearly  Meeting  (Orthodox) 
must  be  excepted  from  this  statement. 


INTROD  UC riON.  I  7  5 

tian  sympathy  and  giving  information  as  to  its  work. 
This  method  of  correspondence  is,  we  believe,  unique,  and 
has  played  an  important  part  in  the  history  of  the  denom- 
ination. When  separations  have  occurred  in  one  Yearly 
Meeting  and  both  divisions  send  out  epistles  to  the  other 
Yearly  Meetings,  each  of  them  decides  which  division  to 
recognize ;  and  whichever  one  is  recognized  has  its  epistle 
read  and  answered.  By  an  unfortunate  logical  strictness 
the  result  of  this  has  been  that,  if  two  Yearly  Meetings 
having  such  a  question  before  them  should  reach  different 
conclusions,  this  alone  has  been  considered  sufficient  reason 
for  discontinuing  correspondence  with  each  other,  for  cor- 
respondence has  been  interpreted  to  mean  indorsement  of 
the  position  held,  at  least  on  Inter-Yearly  Meeting  matters.^ 
(5)  There  are  various  Inter- Yearly  Meeting  organizations 
officially  recognized.  Thus  the  Hicksites  have  their  Union 
for  Philanthropic  Labor,  and  on  Indian  Affairs,  and  the 
Orthodox  have  their  Associated  Committee  on  Indiaw 
Affairs,  the  Peace  Association  of  Friends  in  America,  and 
are  forming  a  Foreign  Mission  Board.  (6)  Delegated  ad- 
visory conferences  are  held.  Of  these  the  Orthodox  have 
held  several,  and  it  seems  probable  that  they  will  here- 
after hold  them  once  in  every  five  years,  though  each 
Yearly  Meeting  will  be  at  liberty  not  to  send  delegates 
without  interfering  with  its  regular  intercourse.-  We  be- 
lieve that  no  stated  conferences  referring  to  the  general 
condition  and  work  of  the  Society  have  been  held  by  the 
other  branches  of  Friends.  {7)  The  visits  of  ministers  and 
other  members  of  one  Yearly  Meeting  to  other  Yearly 
Meetings  during  their  sessions  is  a  very  strong  practical 

1  It  has  been  on  this  ground  that  the  correspondence  between  Philadelphia 
Yearly  Meeting  and  other  Yearly  Meetings  has  ceased. 

2  Thus  in  1892  Canada  Yearly  Meeting  declined  to  take  part  in  tlie  In- 
dianapolis Conference,  but  this  action  has  not  put  it  out  of  harmony  witli  the 
rest. 


176  THE   FKIEXDS. 

bond  of  unity.  (8)  Among  the  Orthodox,  whenev^er  a 
new  Yearly  Meeting  is  to  be  estabHshed  the  Yearly 
Meeting  proposing  the  action  asks  the  consent  of  the 
others. 

Each  Yearly  Meeting  prepares  and  adopts  its  own  Book 
of  Discipline  for  .the  regulation  of  its  own  meetings  and 
members.  There  is  a  very  close  resemblance  between 
these  Disciplines  taken  as  a  whole,  though  there  are  also 
wide  divergencies. 

The  Yearly  Meeting  is  the  unit  of  authority  in  the  So- 
ciety ;  to  it  belongs  every  man,  woman,  and  child  who  is 
counted  in  its  membership.  Every  one  of  these  has  an 
equal  right  to  speak  on  any  matter  that  may  be  before  the 
meeting,  for  it  is  not  a  delegated  bod}*.  It  is  true  that 
the  meetings  immediately  next  to  it  in  rank  send  repre- 
sentatives (sometimes  called  delegates),  but  this  is  simply 
to  insure  a  representation  from  the  various  quarters.  Cer- 
tain duties,  such  as  the  nomination  of  the  chief  officers  for 
the  year,  de\-olve  upon  the  representati\-es,  and  any  mat- 
ters may  be  referred  to  them  as  a  convenient  committee 
by  the  meeting  at  large.  The  meetings  are  organized  by 
the  appointment  of  a  clerk  and  assistants.  There  is  no 
president.  The  clerk  combines  the  presiding  officer  and 
secretary  in  himself,  but  the  discussions  are  not  conducted 
on  parliamentary  rules.  A  subject  is  introduced  and  freely 
discussed,  and  at  the  concIu.'=;ion  the  clerk  draws  up  what 
he  beheves  to  be  the  general  judgment  of  the  meeting  as 
developed  by  the  discussion,  and  reads  it  to  the  meeting, 
and  if  it  is  approved  it  is  recorded  as  the  decision.  No 
vote  is  taken,  for  the  feeling  is  that  in  spiritual  matters 
majorities  are  not  safe  guides,  and  among  Friends  the  de- 
cision oftener  turns  upon  the  sentiments  expressed  by  the 
more  experienced  and  spiritually-minded  members  than 
upon  the  actual  number  of  \-oices,  though  of  course  num- 


INTRODUCTION.  1 77 

bers  have  weight.  The  theory  is  that  the  guidance  of  the 
Lord  is  to  be  realized  and  followed  in  the  business  meeting, 
and  there  is  therefore  an  entire  absence  of  evidences  of 
applause,  or  of  motions  and  counter-motions.  The  prac- 
tical result  of  this  system  is  conservative,  for  the  theory  is 
that,  so  far  as  possible,  any  new  step  shall  be  taken  as 
the  united  action  of  the  meeting ;  and  if  a  reasonable  num- 
ber, even  though  a  minority,  be  dissatisfied  with  a  proposi- 
tion, it  is  either  dropped  or  modified,  the  effort  being  to 
convince  but  not  to  force. ^  Nearly  all  the  separations 
that  have  occurred  have  been  due  to  the  neglect  of  this 
principle. 

The  position  of  women  is  one  of  absolute  equality  with 
men.-  In  some  cases  the  sessions  are  held  with  the  men 
and  women  meeting  together,  in  others  separately.  When 
the  latter  prevails,  the  propositions  adopted  by  one  meet- 
ing are  sent  for  approval  to  the  other,  where  they  may  be 
rejected  or  adopted. 

It  is  competent  for  a  Yearly  Meeting  at  any  given  year 
to  make  any  change  in  its  Discipline,  though  it  is  custom- 
ary to  appoint  a  committee  to  consider  important  changes 
for  a  year  and  then  report.  The  decisions  of  the  Yearly 
Meeting  are  binding  on  all  the  meetings  within  the  limits 
of  its  jurisdiction.  It  is  also  the  only  authoritative  in- 
terpreter of  the  Discipline,  and  the  final  court  of  appeal. 
During  its  recess  it  is  represented  by  an  executive  com- 
mittee called  the  representative  meeting,^  meeting  at  stated 

^  In  some  of  the  Western  Yearly  Meetings  methods  somewhat,  though 
not  entirely,  similar  to  parliamentary  ones  prevail. 

2  This  is  not  strictly  correct  as  far  as  Philadelphia  is  concerned,  and  per- 
haps is  not  fully  the  case  as  regards  the  business  of  the  church'  among  the 
Wilburites. 

s  This  committee,  owing  to  the  fact  that  the  first  object  of  its  appointment 
was  to  assist  members  who  were  suffering  for  their  principles,  was  called 
for  many  years  the  "  Meeting  for  Sufferings,"  a  name  still  retained  in  a  few 
cases. 


178  THE  FRIENDS. 

times  and  upon  special  call.  It  has  a  few  special  duties, 
but  is  not  allowed  in  any  way  to  interfere  with  or  to  en- 
force the  discipline. 

In  addition  to  this,  the  Yearly  Meetings  have  standing 
committees  on  various  subjects,  such  as  peace,  education, 
temperance,  etc.  The  Orthodox  bodies,  with  one  or  two 
exceptions,  have  also  committees  on  home  and  foreign 
missions,  evangelization,  etc. 

Every  Yearly  Meeting  is  divided  into  quarterly  meet- 
ings. These  meet  foiir  times  a  year,^  and  receive  reports 
from  the  meetings  which  constitute  them  (monthly  meet- 
ings). A  summary  of  these  reports  is  made  and  forwarded 
to  the  Yearly  Meeting.  As  in  the  Yearly  so  'in  the 
quarterly  meetings,  every  member  is  entitled  to  take  part 
in  the  discussions,  the  same  order  of  procedure  prevailing 
in  them  as  in  the  former.  The  quarterly  meeting  takes 
cognizance  of  the  action  of  the  monthly  meeting,  and  can 
be  appealed  to  whenever  dissatisfaction  is  felt  with  the 
action  of  a  lower  meeting.  Its  assent  is  required  for  the 
establishment  of  any  new  meeting.  When  a  new  quarterly 
meeting  is  to  be  established,  however,  the  consent  of  the 
Yearly  Meeting  is  necessary.  It  appoints  its  own  com- 
mittees on  various  lines  of  Christian  work,  and  sends  down 
word  to  the  monthly  meetings  how  much  each  meeting  is 
expected  to  contribute  toward  the  expenses  of  the  Yearly 
Meeting. 

The  monthly  meeting  is  the  executive  power  so  far  as 
the  membership  is  concerned,  subject  to  appeal  to  the 
quarterly  and  Yearly  meetings.  In  practical  working, 
however,  its  acts  are  seldom  criticised  by  its  superior  meet- 
ings, and  its  executive  duties  make  it  a  most  important 

I  In  some  cases  these  meet  but  three  times  or  even  only  twice  a  year,  in 
which  case  they  are  called  four-months  meetings  or  half-year's  meetings, 
respectively. 


INTRODUCTIOiX.  1 79 

body.  It  receives  and  on  occasion  can  disown  (i.e.,  expel) 
members,  and  it  has  the  direct  oversight  of  the  congrega- 
tions composing  it.  Its  organization  is  similar  to  that  of 
other  "business  meetings  or  meetings  for  discipline"  (as 
they  are  called  in  distinction  to  the  "  meetings  for  wor- 
ship ").  In  addition  to  this  and  its  committees,  its  regular 
officers  are  elders  and  overseers.  The  duties  of  the  former 
are,  first,  to  encourage  and  counsel  the  ministers,  and 
second,  to  have  a  Christian  care  over  the  membership.  In 
some  places  they  hold  office  for  life  or  good  behavior,  in 
others  for  a  term  of  years.  They  are  appointed  by  the 
joint  action  of  the  monthly  meeting  and  the  quarterly 
meeting  of  ministers  and  elders,  of  which  we  shall  speak 
presently.  The  overseers  are  (i)  a  committee  to  receive 
applications  for  admission  before  being  presented  to  the 
monthly  meeting.  (2)  Their  duty  is  to  be  on  the  lookout 
for  any  in  the  meeting  in  need  of  spiritual  or  temporal  aid. 
(3)  They  are  to  admonish  offenders  and  endeavor  to  re- 
store them  ;  and  if  they  fail  in  this,  they  are  to  report  to 
the  monthly  meeting  for  its  action.  (4)  In  some  localities, 
as  in  New  England,  they  have  special  duties  in  regard  to 
the  holding  of  church  property.  (5)  They  prepare  at 
stated  times  in  the  year  answers  to  certain  questions, 
called  "  queries,"  directed  by  the  Discipline  to  be  answered 
in  order  to  show  the  condition  of  church  life  and  progress. 
These  answers  are  laid  before  the  monthly  or  preparative 
meeting^  for  emendation  or  approx'al,  and  to  be  forwarded 
to  the  superior  meetings.  They  are  appointed  directly 
by  the  monthly  meeting  alone,  and  the  length  of  their 
tenure  of  office  varies  in  different  places. 


1  Preparative  meetings  are  wholly  subordinate  to  monthly  meetings,  and 
usually  consist  of  but  one  meeting  for  worship.  Their  powers  are  small. 
When  they  exist  it  is  chiefly  for  the  purpose  of  sending  answers  to  the  que- 
ries and  appointing  delegates  to  the  monthly  meeting. 


l8o  THE   FRIEXDS. 

Ministers  have  not  been  referred  to  as  regular  officers. 
The  reason  of  this  has  been  that  the  organization  is  con- 
sidered complete,  as  an  organization,  without  them.  The 
Disciplines  require  the  appointment  of  elders  and  overseers, 
but  do  not  require  that  of  ministers.  There  is  no  pro- 
vision in  the  Disciplines  for  their  training  at  seminaries  or 
otherwise.  The  theory  is  that  the  church  recognizes  when 
the  gift  and  the  qualification  have  been  committed  to  a 
man  or  woman,  and  acknowledges  it,  after  which  he  or 
she  is  called  an  "  acknowledged,"  "  recommended,"  or 
"recorded"  minister.  There  is  no  ceremony  of  ordina- 
tion. The  minister  continues  to  follow  his  ordinary  voca- 
tion, except  when  for  the  time  being  he  is  prevented  from 
so  doing  by  special  religious  service  at  home  or  abroad ; 
in  such  case,  if  his  work  has  the  approbation  of  the  meet- 
ing, his  wants  are  supplied ;  but  as  a  minister  he  receives 
no  salary.^ 

The  acknowledgment,  or  recording,  of  a  minister  is 
accompHshed  as  follows:  A  Friends'  meeting  for  wor- 
ship is  supposed  to  be  held  under  the  immediate  direc- 
tion of  the  Spirit  of  Christ.-  The  congregation  meets  in 
silence,  with  no  prcarrangement  of  service ;  there  is  no 
stated  length  for  any  sermon,  prayer,  or  exhortation, 
and  often  several  persons,  not  necessarily  ministers,  take 
part  during  the  same  meeting.  If  any  speak  in  a  way 
that  appears  to  lack  the  evidence  of  having  a  right  call,  it 
is  the  duty  of  the  elders  to  admonish  such ;  if  they  speak 
with  acceptance,  the  elders  are  to  encourage  and  advise 
them.  If  one  has  spoken  frequently  and  is  seen  to  have  a 
gift,  it  is  acknowledged  by  the  church  and  a  record  made 
of  it;  the  action  is  in  this  case,  as  in  that  of  the  elders, 
taken  conjointly  by  the  monthly  meeting  and  the  quarterly 

1  The  custom  in  this  respect  has  been  modified  in  some  places  among  the 
Orthodox.  -  .See  p.  202. 


INTR  on  L  T  riON.  1 8 1 

meeting  of  ministers  and  elders.  The  minister  is  the  only- 
officer,  if  such  he  can  be  called,  who  is  not  affected  by 
change  of  residence  beyond  the  limits  of  the  monthly 
meeting.^ 

It  remains  for  us  now  to  consider  the  constitution  of 
the  meeting  of  "  min.isters  and  elders,"  called  also  in  many 
places  the  meeting  on  "  ministry  and  oversight,"  and 
sometimes  the  "  select  meeting."  In  every  Yearly  Meet- 
ing the  ministers  and  elders,  in  many  places  the  overseers 
as  well,  and  sometimes  also  persons  appointed  to  sit  with 
them,  are  required  to  meet  together  at  regular  times, 
generally  every  three  months,  to  review  the  state  of  the 
membership  and  to  consider  the  needs  of  the  work,  but 
wathout  disciplinary  powers.  They  are  frequently  the 
ones  to  propose  a  suitable  person  to  the  monthly  meeting 
for  acknowledgment  as  a  minister.  They  also  are  re- 
quired to  answer  certain  "  queries  "  applying  especially  to 
them  as  to  doctrine,  life,  and  practice  ;  these  are  forwarded 
to  a  quarterly  meeting  of  similar  character,  to  which  rep- 
resentatives are  sent.  This  meeting  is  composed  of  the 
several  monthly  meetings  on  ministry  and  oversight  within 
the  limits  of  the  ordinary  quarterly  meeting.  It  unites 
with  the  monthly  meetings  in  the  acknowledgment  of 
ministers  or  appointment  of  elders,  or,  when  need  requires, 
in  the  removal  of  them  from  office.  Once  a  year  it  for- 
wards its  summary  of  the  reports  from  its  lower  meetings 
to  the  Yearly  Meeting  on  Ministry  and  Oversight.  The 
only  duty  of  this  latter  meeting  beyond  that  of  advice  and 
recommendation  is  to  sanction  the  action  of  the  monthly 
and  quarterly  meetings  (of  the  general  membership),  or  to 

1  In  some  Yearly  Meetings  among  tlie  Ort'nodox  certain  doctrinal  ques- 
tions are  asked  of  the  ministers  and  elders,  and  no  one  is  allowed  by  disci- 
pline to  hold  office  unless  these  can  be  satisfactorily  answered.  In  other 
places  these  questions  are  regarded  as  an  interference  with  personal 
liberty. 


1 82  THE  FRIENDS. 

refuse  its  sanction  to  consenting  to  ministers  traveling  on 
religious  service  beyond  the  seas. 

This  brings  us  to  a  peculiarity  of  the  Society  of  Friends, 
which  is  its  arrangement  for  its  ministers  traveling.  When 
a  minister  feels  it  right  to  go  to  a  place  more  or  less  dis- 
tant to  engage  in  some  form  of  religious  work,  he  asks 
the  monthly  meeting  to  which  he  belongs  for  liberty  to 
go.  When  he  expects  to  engage  in  a  more  extensive 
work  it  is  required  that  he  obtain  the  consent  of  the 
quarterly  meeting  as  well.  When  the  consent  is  obtained 
the  clerks  of  the  meetings  give  him  a  copy  of  the  minute 
which  states  the  action  of  the  meeting.  If  the  permission 
is  refused,  he  is  expected  to  remain  at  home.  When  he 
wishes  to  cross  the  ocean  in  his  religious  labor,  the  certifi- 
cate is  not  complete  without  the  indorsement  of  the  Yearly 
Meeting  on  Ministry  and  Oversight.^  The  discipline  re- 
quires that  a  committee  be  appointed  to  see  that  such  are 
suitably  provided  with  pecuniary  means  for  defraying  ex- 
penses, etc. 

Last  in  order,  though  first  in  importance,  is  the  indi- 
vidual congregation  known  as  the  Meeting  for  Worship, 
the  character  of  which  is  sufficiently  described  elsewhere. - 
Meetings  are  always  held  on  the  first  day  of  the  week,  and 
usually  on  one  week-day  also. 

1  Tn  Nortli  Carolina,  and  perliaps  elsewliere,  the  consent  of  the  Yearly 
Meeting  at  large  must  also  Ijc  obtained. 

2  See  pp.  i8o,  202. 


CHAPTER   I. 

BEGINNINGS    IN    ENGLAND. 

Among  the  many  denominations  which  appeared  in 
England  during  the  sixteenth  and  seventeenth  centuries, 
that  time  of  reHgious  upheaval,  none  is  more  striking  than 
the  Society  of  Friends.  Though  scarcely  one  of  its  doc- 
trines was  absolutely  new,  yet  the  combination  of  so  many 
radical  tenets  produced  a  remarkable  factor  in  the  religious 
economy  of  Christendom,  the  effects  of  which  are  only  be- 
ginning to  be  appreciated.    . 

"  England  had  been  stunned  for  twenty  years  with  re- 
Hgious polemics.  The  forms  of  church  government — pres- 
byterianism  and  prelacy — the  claims  of  the  independents 
and  the  clamors  of  the  sectaries,  the  respective  rights  of 
the  pastors  and  the  people,  were  discussed  in  every  pulpit, 
they  distracted  every  parish  and  every  house."  ^  Torn  by 
civil  war,  agitated  with  bitter  theological  disputes,  full  of 
men  dissatisfied  with  church,  with  state,  with  almost  every 
existing  institution,  England  was  indeed  in  a  sad  way.  It 
was  amid  such  surroundings,  influenced  by  such  currents 
of  thought,  out  of  such  a  hurly-burly,  that  the  Society  of 
Friends  arose. 

The  history  of  the  early  years  of  the  Society  is  the  his- 
tory of  its  founder.  George  Fox  was  born  at  Fenny  Dray- 
ton, sometimes  known  as  Drayton-in-the-Clay,  Leicester- 
shire, July,  1624.      "My  father's   name  was    Christopher 

1  J.  B.  Marsden,  "  History  of  the  Later  Puritans,"  2d  ed.,  London,  1854, 

P-  235- 

183 


1 84  '^'^lE  FRIENDS.  [Chap.  i. 

Fox ;  he  was  by  profession  a  weaver,  an  honest  man.  .  .  . 
The  neighbors  cahed  him  Righteous  Christen  My  mother 
was  an  upright  woman  ;  her  maiden  name  was  Mary  Lago, 
of  the  family  of  the  Lagos,  and  of  the  stock  of  the  mar- 
tyrs." ^  His  youth  "  was  endued  with  a  gravity  and  stayed- 
ness  of  mind  that  is  seldom  seen  in  children."  - 

Notwithstanding  his  sober  and  serious  youth,  he  seems 
to  have  had  no  idea  that  he  was  to  be  called  to  any  special 
work,  and,  as  with  many  a  man,  a  slight  thing,  apparently, 
proved  the  turning-point  in  his  life.  Being  asked  to  drink 
healths  by  some  young  men  who  were  "  professors  "  of  re- 
ligion, he  was  so  grieved  that  such  persons  should  act  in 
this  way  that  he  threw  down  his  share  of  the  previous 
entertainment  and  went  out  of  the  room.  A  sleepless 
night  followed,  during  which  he  believed  he  heard  the  call 
of  the  Lord  summoning  him  to  leave  all  things.  He  went 
from  place  to  place  seeking  peace  of  mind ;  once  he  says 
that  "  a  strong  temptation  to  despair  came  upon  me,  and 
then  I  saw  how  Christ  was  tempted,  and  mighty  troubles 
I  was  in."  He  went  from  "priest  to  priest  "  to  get  help, 
but  found  them  sorry  comforters,  for  they  did  not  see  that 
he  was  one  who  needed  spiritual  food  and  enlightenment, 
not  mental  distraction.  He  remained  more  than  a  year  in 
this  state.  At  last,  he  writes,  "  about  the  beginning  of 
the  year  1646,  as  I  was  going  to  Coventry  and  entering 
toward  the  gate,  a  consideration  arose  in  me  how  it  was 
said  that  all  Christians  are  believers,  both  Protestants  and 
papists.  And  the  Lord  opened  to  me  that  if  all  were  be- 
lievers, then  were  they  all  born  of  God  and  passed  from 

1  "Journal"  of  George  Fox,  London,  1694,  p.  i.  W'c  hear  little  or 
nothing  of  George  Fox's  relatives  except  now  and  then  he  simply  mentions 
visiting  them.  (But  sec  "  Journal,'"  pp.  390,  396.)  Charles  Marshall  says, 
under  date  of  "  nth  month,  19th,  1671  "  :  "  I  went  to  see  G.  F.'s  mother  in 
Leicestershire."  ("Journal"  of  Charles  Marshall,  London,  1844,  p.  17.) 

2  William  Sewel,  "  History  of  the  Quakers,"  London,  1725,  2d  ed.,  p.  6. 


GEORGE   FOX.  1 85 

death  to  life,  and  that  none  were  true  behevers  but  such, 
and  though  others  said  they  were  believers  yet  they  were 
not.  Another  time,  as  I  was  walking  in  a  field  on  a  first- 
day  morning,  the  Lord  opened  to  me  that  being  bred  at 
Oxford  or  Cambridge  was  not  enough  to  fit  and  qualify 
men  to  be  ministers  of  Christ ;  and  I  stranged  at  it,  be- 
cause it  was  the  common  belief  of  people."  1  He  still  did 
not  find  absolute  peace,  but  continued  to  go  up  and  down 
though  the  country. 

After  the  conviction  that  education  was  no  essential 
qualification  of  a  minister,  he  naturally  turned  more  and 
more  to  the  dissenters,  but  he  found  little  satisfaction  with 
most  of  them.  So  he  goes  on  to  say  :  "  When  ...  I  had 
nothing  outwardly  to  help  me,  nor  could  tell  what  to  do, 
then,  oh,  then  I  heard  a  voice  which  said,  '  There  is  one,  even 
Christ  Jesus,  that  can  speak  to  thy  condition,'  and  when  I 
heard  it  my  heart  did  leap  for  joy."  '-^  And  when  he  cried 
to  the  Lord,  "  '  Why  should  I  be  thus,  seeing  I  was  ne\'er 
addicted  to  commit  those  evils?'  the  Lord  answered  that 
it  was  needful  I  should  have  a  sense  of  all  conditions — 
how  else  should  I  speak  to  all  conditions?  And  in  this  I 
saw  the  infinite  love  of  God.  I  saw  also  that  there  was 
an  ocean  of  darkness  and  death,  but  an  infinite  ocean  of 
light  and  love  which  flowed  over  the  ocean  of  darkness."  3 
Again  he  says:  "Now  was  I  come  up  in  spirit  through 
the  flaming  sword  into  the  Paradise  of  God.  All  things 
were  new,  and  all  creation  gave  another  smell  unto  me 
beyond  what  words  can  utter."  This  was  when  he  was 
about  twenty-three. 

The  sentences  quoted  lie  at  the  root  of  Fox's  practice 
and  teaching — consistency  of  the  outward  life  with  the 
profession ;  the  necessity  of  some  power  within  the  man 
to  enable  him  to  live  in  accordance  with  the  will  of  God; 

1  "Journal,"  pp.  3-6.  2  Ibid.,  p.  8.  3  Ibid.,  pp.  13,  17. 


1 86  THE  FRIENDS.  [Chap.  i. 

the  direct  communication  of  this  will  to  every  believer  in 
the  Lord  Jesus  Christ.  His  labors  were  from  first  to  last 
a  comment  on  the  text,  "  If  we  live  by  the  Spirit,  by  the 
Spirit  let  us  also  walk." 

Fox  does  not  seem  to  have  really  preached,  in  the  or- 
dinary acceptation  of  the  term,  until  late  in  the  year  1647. 
And  then,  Sewel  says,  his  preaching  "  chiefly  consisted 
of  some  few  but  powerful  and  piercing  words,  to  those 
whose  hearts  were  in  some  measure  prepared  to  be  capable 
of  receiving  this  doctrine."  ^ 

There  seems  little  doubt  that,  as  Sewel  says,  many  if 
not  most  of  the  early  converts  of  Fox  were  those  who, 
like  himself,  were  believers  in  the  fundamental  doctrines 
of  Christianity,  but,  like  him  also,  dissatisfied  with  the 
teachings  and  practices  of  the  day,  were  longing  for  a 
higher  and  more  spiritual  life.  The  meetings,  which  were 
at  that  time  frequently  held  for  discussion  of  points  of 
doctrine,  afforded  Fox  admirable  opportunities  for  spread- 
ing his  views.  He  speaks  of  a  "  meeting  of  priests  and 
professors  at  a  justice's  house,"  "  a  great  meeting  at 
Leicester  for  a  dispute  wherein  both  Presbyterians,  Inde- 
pendents, Baptists,  and  Common-Prayer  men  were  said 
to  be  all  concerned."-  "This  meeting  was  in  a  steeple- 
house,"  and  as  it  is  the  first  record  of  Fox  entering  one  of 
those  buildings  to  speak,  it  will  be  well  to  say  a  few  words 
respecting  this  phrase,  the  practice  the  early  Friends  had 
of  entering  places  of  worship,  and,  as  is  so  often  charged, 
of  interrupting  public  worship.^  It  is  true  that  there  are 
instances  of   Friends   disturbing   public  worship,  but   the 

1  "Journal,"  p.   13;   Sewel,  p.  13.  "  "Journal,"  pp.  14,  15. 

3  The  phrase  "  steeple-house  "  is  not  peculiar  to  Friends,  nor  did  they 
originate  it;  it  is  found,  for  instance,  in  Edwards's  "  Gangrosna,"  the  third 
edition  of  which  was  published  before  Fox  began  to  preach.  And  other 
cases  might  be  cited.  ("  ("langraina,"  etc.,  Thomas  Edwards,  3d  ed.,  Lon- 
don, 1646,  part  ii.,  p.  4.) 


GEORGE  FOX.  1 87 

number  of  cases  has  been  greatly  exaggerated.  It  was 
usually  after  the  "priest"  was  through  that  the  Friend 
spoke,  and  then  it  was  on  account  of  the  unpalatable  doc- 
trine, rather  than  for  the  interruption,  that  he  suffered. 
The  places  of  worship  he  entered  were  usually  those  be- 
longing to  the  Independents,  and  this  body  allowed  dis- 
cussion after  the  sermon.^  Fox  frequently  speaks  of  wait- 
ing until  the  minister  was  through,  and  once  at  least  he 
was  invited  up  into  the  pulpit.  A  striking  instance  oc- 
curred at  Ulverstone,  where  Margaret  Fell,  who,  when  he 
was  interrupted  as  he  was  speaking  after  the  "priest," 
called  out,  "  Why  may  not  he  speak  as  well  as  any  other?  "  ^ 
Had  it  not  been  for  his  strong  common  sense.  Fox 
might  have  gone  through  an  experience  somewhat  similar 
to  that  of  his  adherent,  James  Nayler,'^  or  have  become  a 
second  Ludowick  Muggleton.  As  it  was,  though  one  of 
the  most  mystical  of  modern  reformers,  he  was  at  the 
same  time  one  of  the  most  practical,  all  his  spiritual  teach- 
ing, from  the  very  first,  being  accompanied  by  not  only 
desires,  but  by  efforts  for  the  moral,  political,  and  social 
welfare  of  his  hearers ;  his  journal  is  full  of  practical  sug- 
gestions. He  "  was  the  first  who  raised  his  voice  against 
the  evils  of  West  Indian  slavery.      He  claimed  freedom  of 

'  "After  all  this  is  done  [praying,  preaching  by  the  pastor,  etc.]  they 
[the  Independents]  have  yet  another  exercise,  wherein  by  way  of  conference, 
questioning,  and  disputation  every  one  of  the  congregation  may  propound 
publicly  and  press  their  scruples,  doubts,  and  objections  against  anything 
wliich  that  day  they  have  heard."  ("  A  Dissuasive  from  the  Errors  of  the 
Time,"  etc.,  Robert  Raylie,  London,  1645,  p.  30.  This  book  was  published 
just  before  George  Fox  began  to  preach.  The  writer  has  found  no  instances 
of  the  interruption  of  a  Church  of  England  service.) 

2  "  Journal,"  pp.  56,  57,  61,  78,  109;  see  also  R.  Barclay,  "  Inner  Life," 
pp.  274-293. 

3  Nayler  is  often  quoted  as  an  example  of  the  wild  enthusiasm  of  the  early 
Friends  ;  even  so  careful  a  writer  as  II.  Weingarten  being  deceived  as  to  the 
true  character  of  the  episode.  ("  Die  Revolutionskirchen  Englands,"  Leip- 
zig, 1868,  p.  271.)  Nayler's  actions  were  disavowed  by  Friends  at  the  time, 
and  he  recanted,  confessed  his  error,  and  M-as  restored.  (Sewel,  pp.  147- 
I55-) 


1 88  'J'HE  FRIENDS.  L<-"ai'.  i. 

opinion  in  things  pertaining  to  God.  .  .  .  He  denounced 
war.  .  .  .  He  could  not  conceive  of  religion  and  morality 
apart."  ^ 

No  man  was  more  absolutely  truthful  than  he,  no  one 
could  be  more  desirous  to  get  at  the  very  roots  of  things. 
It  was  this  sincerity  of  character  and  purpose  which  led  him 
to  reject  almost  with  scorn  all  language  and  manners  which 
appeared  to  convey  any  impression  other  than  the  truth.- 

It  does  not  seem  to  have  been  the  intention  at  first  to 
establish  a  new  branch  of  the  church.  Fox  and  his  early 
adherents  felt  that  their  message  was  to  the  church  at 
large,  but  their  testimony  against  "  steeple-houses  "  and 
"  priests  "  necessarily  caused  them  to  meet  by  therriselves 
for  worship,  and  probably  before  he  or  they  realized  it 
meetings  for  worship  were  actually  established.  Fox  soon 
recognized  this  fact,  and  wherever  opportunity  offered  set 
up  meetings.  He  tells  us  "  that  the  truth  sprang  up  first 
(to  us,  as  to  be  a  people  to  the  Lord)  in  Leicestershire  in 
1644."  This  probably  refers  to  his  own  personal  experi- 
ence. He  goes  on  to  describe  how  the  movement  spread 
first  to  the  neighboring  counties,  then,  by  J 654,  over  Eng- 
land, Scotland,  and  Ireland.  "  In  1655  many  went  be- 
yond seas,"  and  "  in  1656  truth  brake  forth  in  America."  ^ 

The  number  of  his  adherents  rapidly  increased,  and, 
like  Fox,  were  filled  with  zeal  to  spread  what  was  to  them 
glad  tidings  to  all  people.'^     The  missionary  zeal  of  the 

1  B.  F.  Westcott,  "  Social  Aspects  of  Christianity,"  London,  1887,  pp. 
129,  130. 

^  "Journal,"  p.  24.  3  "  Epistles,"  London,  1698,  p.  2. 

*  Fox's  illiteracy  has  often  been  spoken  of,  but  it  seems  to  have  been 
much  overrated,  and  the  fact  remains  that  he  influenced  and  retained  the 
esteem  and  affection  of  men  like  Robert  Barclay,  William  Penn,  Thomas 
Kllwood,  and  many  others — highly  educated  men.  (See  Sewel,  p.  25,  and 
Penn's  preface  to  Fox's  "Journal,"  Elhvood's  "Autobiography.")  While, 
as  has  been  almost  always  the  case  in  great  religious  revivals,  his  adherents 
were  primarily  drawn  from  the  lower  middle  class,  it  was  by  no  means  ex- 
clusively so,  and  he  was  also  joined  heart  and  soul  by  the  men  just  named, 


EARLY  MISSIONARIES.  I  89 

early  Friends  has,  perhaps,  only  been  equaled  in  modern 
times  by  the  Jesuits. 

In  a  ■'  General  Epistle  "  dated  1660,  "  Germany,  Amer- 
ica, Virginia,  and  many  other  places,  as  Florence,  Mantua, 
Palatine,  Tuscany,  Italy,  Rome,  Turkey,  Jerusalem,  France, 
Geneva,  Norway,  Barbadoes,  Bermuda,  Antigua,  Jamaica, 
Surinam,  and  Newfoundland,"  are  mentioned  as  having 
been  visited  by  Friends.  It  is  true  that  there  was  no 
systematic  missionary  effort,  but  even  if,  as  was  often  the 
case,  the  visits  were  made  singly,  or  two  by  two,  the  ex- 
tensive service  and  the  great  expense,  which  was  borne 
by  the  membership  at  large,  show  the  true  spirit  of  mis- 
sionary enterprise.^ 

The  fact  that  little  or  no  record  remains  of  many  of 
these  visits  does  not  show  that  they  were  made  in  vain. 
It  is  clear  that  for  some  time  no  formulated  statement  of 
doctrine  was  made.  "  The  purport  of  their  doctrine  and 
ministry,"  says  William  Penn,  "  for  the  most  part  is  what 
other  professors  of  Christianity  pretend  to  hold  in  words 
and  forms."  ^  But  to  this  was  added  a  belief  in  the  direct 
revelation  of  Christ  to  the  soul.  "  Now  I  was  sent,"  Fox 
says,  "  to  turn  people  from  darkness  to  light,  that  the)^ 
rnight  receive  Christ  Jesus ;  for  to  as  many  as  should  receive 
him  in  his  light  I  saw  that  he  would  give  power  to  be- 
come the  sons  of  God,  which  I  had  obtained  by  receiving 
Christ;  and  I  was  to  direct  people  to  the  Spirit  that  gave 
forth  the  Scriptures  by  which  they  might  be  led  into  all 
truth  and  so  up  to  Christ  and  God,  as  they  had  been  who 

as  \\ell  as  by  many  others,  such  as  Isaac  Penington,  Samuel  Fisher,  Margaret 
Fell,  who  with  a  hundred  others  would  have  adorned  any  Christian  body. 
Some  of  his  followers  had  been  "  priests." 

1  William  Beck,  "  The  Friends,"  London,  1893.  p.  92.  "  Epistles,"  etc., 
London,  1858,  p.  ix.,  where  a  detailed  account  of  receipts  and  expenditures 
is  given,  the  latter  amounting  to  ^490  13s.  5d.  (date,  about  1659).  See  also 
Bowden,  vol.  i.,  p.  58. 

2  Preface  to  Fox's  "Journal,"  p.  xiii.  ;  "  Rise  and  Progress,"  p.  34. 


igo  THE  FRIENDS.  [Chai'.  i. 

gave  them  forth.  ...  I  saw  that  the  grace  of  God  which 
brings  salvation  had  appeared  to  all  men,  and  that  the 
manifestation  of  the  Spirit  of  God  was  given  to  every 
man  to  profit  withal."  ^ 

He  and  his  followers  saw  that  wherever  there  was  a 
human  soul,  Christ  Jesus,  the  Light  of  the  world,  had 
called  that  soul,  and  by  his  Spirit  had  visited  it,  that  he 
might  bring  it  to  himself.  We  can  imagine  what  a  won- 
derful discovery  this  must  have  been  to  men  brought  up 
to  believe  in  a  limited  salvation,  open  only  to  an  elect  few. 
What  wonder  that  they  felt  constrained  to  tell  all  men  that 
God  was  seeking  their  salvation,  not  their  destruction,  and 
that  he  was  personally  calling  each  one  to  himself.  They 
thus  presented  an  entirely  different  picture  of  God  from  that 
presented  by  the  Puritans,  and  their  zeal  was  such  in  those 
early  days  that  the  term  Quaker  meant,  in  the  minds  of  a 
large  number  of  outsiders,  a  people  who  were  a  terror  to 
their  religious  opponents,  an  unanswerable  puzzle  to  the 
magistrates,  and  whose  frenzy  neither  pillory,  whipping- 
post, jail,  nor  gallows  could  tame.  It  was  this,  sense  of 
the  universality  of  the  work  of  the  Holy  Spirit,  and  of  the 
completeness  of  the  salvation  for  each  individual  man 
through  Jesus  Christ,  which  not  only  made  them  so  hope- 
ful for  the  whole  race,  but  also  so  ready  to  work  for  the 
bettering  of  mankind.  There  was  no  one  too  high  to  be 
spoken  to,  no  one  too  low  to  be  considered.  Thus  we 
find  Oliver  Cromwell,  the  Pope,  the  Sultan  visited,  and 
the  slave  and  Indian  pleaded  for.  Absolute,  unhesitating- 
obedience  to  what  was  believed  to  be  the  will  of  God  was 
characteristic  of  Fox  and  his  associates,  and  a  knowledge 
of  this  fact  will  explain  many  things  otherwise  inexplicable. 
Matters  which  might  to  an  outsider  seem  of  little  moment 
were  held  of  supreme  importance  if  believed  to  be  required 

1  "  Journal,"  p.  22. 


MARGARET  FELL.  I9I 

or  forbidden  as   the  case  might   be.     Expediency  was  a 
word  that  hardly  possessed  any  meaning  for  them.^ 

He  soon  gathered  a  band  of  those  who  felt  they  were 
called  to  preach  and  exhort.  There  was  no  ordination, 
there  was  no  formal  recognition  of  their  position,  for  there 
was  no  church  organization;  but  by  1654  there  were 
"  sixty  ministers "  -  traveling  up  and  down.  Many  of 
these  missionaries  were  young  in  years,'*  few  beyond  the 
prime  of  life.  There  seems  to  have  been  no  organized 
arrangements  for  these  ministers ;  they  went  wherever 
they  believed  the  Lord  sent  them,  whether  it  was  to  a 
neighboring  county  or  to  a  distant  land,  though  not  infre- 
quently counsel  was  taken  with  George  Fox,  when  practi- 
cable, or  with  other  Friends."*  The  adhesion  of  Margaret 
Fell,  the  wife  of  Judge  Fell  of  Swarthmoor  Hall,  near 
Ulverstone,  was  a  great  support.  She  was  a  woman  of 
remarkable  attainments,  great  executive  ability,  and  ex- 
cellent judgment.  Her  husband.  Judge  Fell,  though  he 
never  joined  the  Society,  was  a  powerful  friend  to  it. 
Margaret  Fell  was  also  a  woman  of  property  and  position, 
and  used  both  liberally  in  aid  of  the  new  movement.^  She 
has  been  compared,  and  not  without  reason,  to  Lady 
Huntingdon  among  the  early  Methodists.  Her  house 
soon  became  the  headquarters  of  the  missionary  band,  her 

1  George  Fox  on  one  occasion  refused  to  be  released  from  a  prison  in 
which  he  had  been  confined  for  seven  months,  though  he  was  very  ill,  when 
a  pardon  was  offered  him.  He  says  :  "  I  was  not  free  to  receive  a  pardon, 
knowing  I  had  not  done  evil.  .  .  .  For  I  had  rather  have  Iain  in  prison  all 
my  days  than  have  come  out  in  any  way  dishonorable  to  truth."  ("Jour- 
nal," p.  405.) 

2  "Journal,"  p.  124;  Sewel,  p.  78. 

3  James  Parnell,  James  Dickinson,  and  William  Caton  began  to  preach  at 
eighteen,  the  first  dying  in  prison  after  most  cruel  treatment  at  nineteen ; 
Edward  Burrough  died  in  prison  at  twenty-eight. 

*  "Journal"  of  John  Taylor  (1657),  York,  1830,  p.  15  (a  reprint  of  ed. 
1710);  "Journal"  of  John  Banks,  London,  1712,  pp.  65-68;  "Truth  Ex- 
alted," etc.,  John  Burnyeat,  London,  1691,  pp.  21,  24,  27,  etc. 

5  "  The  Fells  of  Swarthmoor  Hall,"  Maria  Webb,  2d  ed.,  London,  1867, 
pp.  70  ff. 


192  rilE  FRIENDS.  [Chap.  i. 

advice  was  sought  and  given,  and  though  comparatively 
few  of  her  own  letters  have  been  preserved,  very  many  of 
those  addressed  to  her  are  still  in  existence,^  over  four 
hundred  being  in  the  Devonshire  House  collection  alone. 
There  is  no  doubt  also  that  at  Swarthmoor  Hall  contribu- 
tions were  received  for  the  expenses  of  those  traveling  and 
for  the  relief  of  those  suffering  for  their  principles.  The 
funds  thus  received  were  distributed  as  occasion  required. 
Many  of  the  early  preachers  came  from  the  neighborhood 
of  Swarthmoor,  which  fact  also  helps  to  account  for  Mar- 
garet Fell's  great  influence." 

No  distinct  creed  was  preached  by  this  early  band,  but 
they  caljed  every  one  away  from  dependence  upon  any- 
thing but  Christ  himself.  They  directed  their  hearers  to 
the  light  of  Christ  within  their  hearts.      Fox  loved  to  dwell 

1  "  Letters  of  Early  Friends,"  John  Barclay,  p.  25,  note,  London,  1841  ; 
M.  Webb,  p.  82.  See  Margaret  (Fell)  Fox's  Testimony  concerning  George 
Fox,  prefi.xed  to  his  "  Journal." 

-  Barclay,  in  his  "  Inner  Life"  (already  referred  to),  pp.  268  ff.,  has 
sought  to  prove  that  Fox  acted  much  like  a  modern  missionary  society  in 
supplying  ministers  where  they  were  needed,  and  in  displacing  those  who 
were  unsuitable.  He  also  endeavors  to  show  that  there  was  a  system  of 
itinerant  preaching  nearly  as  complete  as  that  of  the  later  Wesleyans.  Bar- 
clay appears  to  have  made  up  his  mind  on  these  points  and  then  to  have  set 
out  to  find  evidence  for  his  view.  In  bringing  this  forward  he  takes  little 
account  of  the  vast  amount  of  testimony  on  the  other  side,  and  sometimes  it 
would  seem  he  even  ignores  what  does  not  make  for  his  side.  A  careful 
examination  of  his  arguments,  and  of  many  of  the  official  documents  of  the 
Society,  of  Croese's,  Sewel's,  and  Cough's  histories  (the  first  two  being 
contemporary  accounts),  as  well  as  of  many  of  the  "Journals"  of  early 
Friends,  fails  to  confirm  his  position.  It  is  incredible  that  Fox,  with  "  his 
superhuman  truthfulness,"  should  never  have  mentioned  such  an  arrange- 
ment in  his  "  Journal."  Barclay's  work  treats  with  great  ability  of  subjects 
generally  neglected  by  other  historians,  gives  much  curious  information,  and 
is  the  result  of  much  ialior  and  thought.  It  is,  therefore,  the  more  to  be 
regretted  that  the  wide  circulation  of  the  book  should  have  given  currency  to 
views  regarding  the  Society  of  Friends  which  rest  on  insufficient  evidence,  if 
they  are  not  largely  erroneous.  See  an  able  criticism,  "  An  Examen,"  etc., 
Charles  Evans,  M.D.,  Friends'  Book-store,  Philadelphia,  1878;  J.  Winsor, 
"  Narrative  and  Critical  History  of  America,"  Boston,  1884,  vol.  iii.,  p.  504. 
The  little  book,  "  Letters,  etc.,  of  Early  Friends,"  A.  R.  Barclay  (editor), 
London,  1841,  pp.  274  fT.,  alone  almost  disproves  his  position,  the  editor 
being  R.  Barclay's  uncle! 


"  THE   INXEK  light:'  1 93 

on  the  light  of  Christ.  "  BeHe\'e  in  the  Light,  that  ye 
may  become  children  of  the  Light,"  was  his  message  again 
and  again.  So  much  did  he  and  his  followers  dwell  on 
this,  that  though  at  first  they  called  themselves  "  Children 
of  Truth,"  they  were  soon  termed  "  Children  of  Light,"  a 
name  which  they  adopted  and  used  for  some  time.  They 
also  called  themselves  "  Friends  of  Truth,"  and  finally 
"The  Religious  Society  of  Friends,"  to  which  was  very 
frequently  added,  "commonly  called  Quakers."^ 

The  phrase  "  Inner  Light  "  has  also  become  inseparably 
attached  to  them  and  their  successors.- 

Accompanying  this  spiritual  teaching  there  was  the 
practical  testimony  against  oaths,  as  being  contrary  to  the 
words  of  Christ,  "Swear  not  at  all;"  against  tithes,  as 
being  also  contrary  to  the  gospel,  whose  ministers  were  to 
freely  give  what  they  had  freely  received ;  against  all  lan- 
guage which  departed  from  verbal  truthfulness,  such  as 
titles  of  compliment;^  the  use  of  the  plural  form  of  the 
pronouns  in  address ;  of  refusing  to  uncover  the  head  to 
any  man,  regarding  the  act  as  one  of  worship,  and  to  be 
practiced  only  toward  God.^ 

1  The  origin  of  the  name  Quaker  is  thus  described  by  George  Fox  him- 
self: "  This  was  Justice  Bennet  of  Darby,  who  was  the  first  that  called  us 
Quakers,  because  I  bid  them  tremble  at  the  word  of  the  Lord.  And  this 
was  in  the  year  1650."  ("  Journal,"  p.  37;  "  Doctrinal  Works,"  London, 
1706,  p.  507.)  So  also  Sewel,  who  adds,  the  name  "  hath  also  given  occa- 
sion to  many  silly  stories  "  (Sewel,  p.  24.  See  Gerard  Croese,  "  The  General 
History  of  the  Quakers,"  London,  1696,  p.  5),  stories  which  are  repeated  to 
this  day.      (See  Maryland,  Wm.  Hand  Browne,  Boston,   1884,  p.  135.) 

2  There  is  no  doubt  that  meanings  have  been  attributed  to  this  phrase 
widely  different  from  that  held  liy  Fox.  He  says  :  "  I  turned  the  people  to 
the  divine  light,  which  Christ,  the  heavenly  and  sjiiritual  man,  enligliteneth 
them  withal ;  that  with  that  light  they  might  see  their  sins,  and  that  they 
were  in  death  and  darkness,  and  without  God  in  the  world ;  and  that  with 
the  same  light  they  might  also  see  Christ,  from  whom  it  comes,  their  Saviour 
and  Redeemer,  who  shed  his  blood  and  died  for  them,  and  who  is  the  way  to 
God,  the  truth,  and  the  life."     ("  Journal,"  p.  168.) 

3  Legal  bona  fide  titles,  as  king,  duke,  justice,  etc.,  were  excepted. 

■*  This  fact  explains  the  tenacity  with  which  the  early  Friends  held  to  this 
testimony,  believing  that  to  take  off  the  hat  was  giving  the  honor  to  men 


194  ^'-^^^   F/UEXDS.  [Chap.  i. 

It  was  the  practice  in  those  times  to  make  a  difiference 
in  the  manner  of  speaking  to  equals  and  to  superiors. 
"  Thou  "  and  "  thee  "  was  used  to  the  former  and  to  in- 
feriors, but  "  you  "  to  superiors.  It  seemed  to  many  at 
the  time,  as  well  as  at  a  later  day,  that  Fox  attached  too 
much  importance  to  language  and  to  the  hat,  but  it  is 
difficult  to  judge  correctly  without  an  accurate  knowledge 
of  the  period.  The  principle  involved  was  right,  and  hav- 
ing accepted  that,  he  carried  it  to  its  logical  conclusion. 
The  practice  of  calling  the  days  and  months  by  their 
numerical  names  was  not  original  with  him,  it  was  a  cus- 
tom among  the  early  Baptists  as  well.  As  to  dress,  there 
is  absolutely  nothing  to  show  that  Fox  advised  anything 
but  simplicity ;  uniformity  he  does  not  hint  at ;  that  was 
the  product  of  a  later  age.  His  "  leather  breeches"  ha\-e 
become  famous  through  Carlyle,^  but  there  is  no  authorit}- 
whatever  for  the  statement  that  he  stitched  them  himself, 
and  the  material  seems  to  have  been  chosen  for  its  wearing 
qualities  alone.  He  himself  bought  for  his  wife  a  piece  of 
red  cloth  for  a  mantle. - 

The  views  of  Fox  spread,  and  thousands  flocked  ^  to  hear 
and  to  accept  the  comforting  doctrines  proclaimed  by  these 
earnest  men  and  women.  Fox's  acceptance  of  the  uni- 
versality of  the  gospel,  and  of  the  direct  visitation  of  every 
soul  by  the  Holy  Spirit,  logically  brought  him  to  see  that 
women  could  .not  be  excepted  from  any  part  of  the  divine 
commission. ■*     Though  the  number  of  women  who  preached 

which  was  due  to  God  only.  (Fox's  "Journal,"  p.  179,  and  many  other 
places.)  "  There  was  nothing  which  brought  more  abuse  on  these  scrupu- 
lous reformers.  In  vain  they  explained  that  they  did  not  mean  it  disre- 
spectfully. Many  were  hurried  away  and  cast  into  prison  for  contempt  of 
court  witliout  any  other  crime  being  proved  against  them."  (M.  Webb, 
PP-  31.  32-) 

1  "  Sartor  Resartus,"  book  iii.,  chap.  i.  2  ]\i.  Webb,  p.  259. 

3  Thurloe,  "  State  Papers,"  vol.  v.,  p.  166;  vol.  viii.,  jip.  403,  527,  etc. 

4  His  statement  of  his  views  on  this  subject  in  a  letter  to  the  Duke  of 
Holstein  is  remarkably  clear  and  convincing.     ("  Journal,"  pp.  523  ff.)    Fox 


WOMEN  AS  PREACHERS.  1 95 

was  somewhat  less  than  that  of  the  men,  those  that  preached 
took  an  active  part  in  the  work  at  home  and  abroad,  and 
were  full  partakers,  even  to  death,  in  the  sufferings  of  the 
early  days. 

The  early  meetings  for  worship  which  sprang  up  all  over 
the  kingdom  appear  to  have  been  strictly  congregational 
at  first,  and  the  beginnings  of  organization  were  strikingly 
like  the  apostolic  practice. 

Fox,  in  1652,  thus  writes  to  Friends:  "Be  faithful  to 
God,  and  mind  that  which  is  committed  to  you,  as  faithful 
servants,  laboring  in  love  ;  some  threshing,  and  some  plow- 
ing, and  some  to  keep  the  sheep :  he  that  can  receive  this, 
let  him :  and  all  to  watch  over  one  another  in  the  Spirit  of 
God."  ^  This  was  Fox's  ideal  meeting,  and  the  whole 
organization  afterward  developed  by  him  is  based  on  the 
principle  involved  in  these  words.  Like  the  early  church, 
one  of  the  first  objects  was  the  care  of  the  poor,  "  and  to 
see  that  all  walked  according  to  truth.  "- 

did  not,  however,  introduce  women's  preaching  into  the  modern  church. 
Edwards,  in  his  "  Gangraena,"  mentions  the  fact  of  women's  preaching  more 
than  once.      (See  part  i.,  pp.  26,   113,  London,  1646.) 

1  "  Epistles,"  Epistle  16,  London,  1698,  p.  15. 

2  "Letters,  etc.,  of  Early  Friends,"  p.  311. 


CHAPTER    II. 

DISCIPLINE    AND    DOCTRINE. 

As  numbers  increased,  necessity  for  some  formal  plan 
naturally  suggested  itself,  though  from  the  first,  as  Fox's 
"  Epistles  "  and  those  of  other  Friends  clearly  show,  the 
spirit  of  discipline  was  always  present  and  carried  out, 
though  informally.  Individual  monthly  meetings  for  dis- 
cipline-were set  up,  certainly  as  early  as  1653,  in  Durham, 
and  elsewhere  in  tlie  northern  counties,^  but  the  practice 
was  occasional.  Among  the  earliest  held  were  "  general 
meetings,"  which  were  held  for  discussion,  for  advice, 
and  to  take  into  consideration  all  matters  of  common  in- 
terest. The  first  of  which  any  record  remains  was  held  at 
Swanington,  Leicestershire,  1654;  another  was  at  Balby, 
Yorkshire,  in  1656,  which  issued  a  number  of  directions 
and  advices ;  and  from  this  time  such  meetings  were  held 
frequently.  In  1660  Fox  mentions  a  meeting  at  Skipton 
"  for  business  relating  to  the  church  both  in  this  nation 
and  beyond  the  seas."  He  states  also  "  this  meeting  had 
stood  for  several  years,  and  part  of  the  business  was  to  con- 
sider the  cases  of  those  who  had  sufTered  for  truth's  sake, 
and  to  help  the  poor."  - 

Quarterly  meetings  were  established  contemporaneously 
with    monthly  meetings,  and  for  similar   purposes.      The 

1  Fox's"  Journal, "pp.  310,  321,419;  "  Letters,  etc.,"  pp.  283,  286,  311  ff ; 
"  Epistles  from  Yearly  Meeting  of  Friends  held  in  London,"  etc.,  Historical 
Introduction,  London,  1S58,  vol.  i.,  pp.  vii.  ff. 

2  "Journal,"  p.  215;   .Sewel,  p.  93. 

196 


JOHN  FERKOT.  I  97 

quarterly  meeting  of  the  present  day  was  a  later  devel- 
opment. 

I^en  in  1666,  though  there  were  many  meetings  for 
discipline,  some  even  in  America/  it  still  was  not  a  general 
practice.  The  occasion  for  the  setting  up  of  so  many 
meetings  of  discipline  is  one  of  the  most  curious  episodes 
in  the  history  of  the  Society.  George  Fox  had  been  in 
prison  most  of  the  time  for  three  years,  and  during  this 
period  of  his  withdrawal  from  service  not  a  few  had  gone 
into  extremes.  One  of  the  most  radical  was  a  John  Perrot, 
a  preacher  who  had  been  very  active,  "  and  though  little 
in  person,  yet  great  in  opinion  of  himself;  nothing  less 
would  serve  him  than  to  go  and  convert  the  Pope."^ 
Perrot  on  reaching  Rome  was  confined  as  a  madman. 
After  great  difficulty  his  release  was  secured.  On  his  re- 
turn to  England  his  eccentricities  were  great,  but  the  suffer- 
ings he  had  undergone  gave  him  position,  and  his  ability  in 
speaking  gained  him  adherents.  He  taught  that  "  unless 
they  had  an  immediate  motion  at  that  time  to  put  it  ofif," 
the  hat  should  be  kept  on  in  time  of  public  prayer,  both  by 
the  one  praying  and  by  those  worshiping  with  him.  This 
teaching  spread  ;  some  very  prominent  Friends  being  tem- 
porarily led  away  by  it  to  a  greater  or  less  degree,  among 
them  Isaac  Penington,  Thomas  EUwood,  and  John  Crook.-* 

1  Bowden,  vol.  i.,  p.  208. 

2  "  History  of  the  Life  of  Thomas  Ellwood  "  (an  autobiography),  Lon- 
don, 1714,  p.  241. 

3  In  the  MS.  Records  of  Virginia  Yearly  Meeting  there  is  a  copy  of  a  letter 
from  Isaac  Penington  expressing  sorrow  at  his  being  partly  led  away,  and 
asking  the  Virginia  Friends  to  give  up  or  destroy  certain  papers  "  written 
by  me  in  time  of  great  darkness  and  temptation."  He  also  says  :  "It  was 
God's  mercy  that  he  [John  Perrot]  did  me  no  more  hurt  than  he  did ;  and 
for  that  of  the  hat,  I  did  not  practice  it  myself  nor  desire  that  others  should 
practice  it,  but  only  that  the  tender-hearted  might  be  borne  witliin  that 
respect."  Dated  "London,  the  29  of  the  3rd  mo.  [May]  1675."  There 
is  a  letter  of  the  same  date  from  John  Crook  very  much  to  the  same  effect, 
and  speaking  of  "  a  paper  writ  by  me  about  12  years  since."  Virginia  Yearly 
Meeting  of  Friends,  MS.  Minutes,  "  28  of  8  month  [October]  1675." 


198  THE  FRIENDS.  [Chap.  ii. 

To  Fox,  who  was  a  most  reverent  man,  this  teaching 
was  abhorrent;  he  speaks  of  Perrot's  followers  as  those 
who  "  had  run  out  from  the  truth."  He  held  several 
meetings  with  them  "  which  lasted  whole  days,"  and  re- 
claimed a  number  who,  Thomas  Ellwood  says,  with  great 
simplicity  and  humility  of  mind  acknowledged  their  "  out- 
going "  and  took  condemnation  and  shame  to  themselves.  1 

Fox's  good  sense  saw  something  must  be  done  to  avoid, 
as  far  as  possible,  such  schisms  in  the  future.  Ellwood's 
statement  is  so  clear  that  it  deserves  to  be  quoted  :  "  Not 
long  after  this,  G.  [eorge]  F.[ox]  was  moved  of  the  Lord 
to  travel  through  the  countries,  from  county  to  county,  to 
advise  and  encourage  Friends  to  set  up  monthly  and 
quarterly  meetings,  for  the  better  ordering  the  affairs  of 
the  church;  in  taking  care  of  the  poor;  and  exercising  a 
true  gospel  discipline  for  a  due  dealing  with  any  that  might 
walk  disorderly  under  our  name ;  and  to  see  that  such  as 
should  marry  among  us  did  act  fairly  and  clearly  in  that 
respect."-  To  these  might  be  added:  recording  the  suf- 
ferings of  Friends,  and  extending  aid  to  those  in  prison 
and  to  their  families;  keeping  records  of  births,  marriages, 
and  deaths ;  and  other  minor  matters. 

The  admirable  system  of  meetings  and  records  thus  in- 
stituted by  Fox  has  lasted  with  little  alteration  to  the 
present  day.  Fox's  practical  mind  is  well  illustrated  on 
this  journey  by  his  advising  friends  at  Waltham  to  set  "  up 
a  school  there  for  teaching  boys,  and  also  a  women's  school 
at  Schacklevvel  for  instructing  girls  and  young  maidens  in 
whatsoever  things  were  civil  and  useful  in  the  creation."^ 
His  efforts  were  not  confined  to  England,  but  he  wrote  to 
Scotland,  Holland,  Barbadoes,  and  other  parts  of  America 

1  Fox's  "Journal,"  p.  310;    Ellwood's  "  .'\ut()l>ios^rnpliy,"  p.  244. 

2  "  Autobiography."  p.  245  ;    Fox's  own  account,  "  Journal,"  pp.  310  ff. 

3  "  Journal,"  p.  316. 


MEETINGS  FOR  DISCIPLINE.  1 99 

advising  the  same  course.  Thus  it  is  seen  that  not  only 
was  Fox  a  founder  but  a  skillful  organizer.  He  did  not 
accomplish  this  work  without  opposition.  Two  well-known 
ministers,  John  Wilkinson  and  John  Story,  opposed  him, 
partly,  Sewel  says,  from  envy,  and  partly  because  things 
were  not  ordered  as  they  wished.  The  ground  taken  by 
them  was,  "  that  every  one  ought  to  be  guided  by  the  Spirit 
of  God  in  his  own  mind,  and  not  to  be  governed  by  rules 
of  man."  They  were  also  opposed  to  women's  meetings. 
They  gathered  a  number  of  adherents,  and  at  one  time 
threatened  much  trouble  ;  but,  in  Sewel's  quaint  words, 
"at  length  they  decayed  and  vanished,  as  snow  in  the 
fields."! 

At  first  all  meetings  for  discipline  were  "  men's  meet- 
ings "  ;  but  Fox  soon  saw  the  advantage  of  women's  meet- 
ings also,  as  being  better  adapted  for  looking  after  the 
members  of  their  own  sex,  "  and  especially  in  that  par- 
ticular of  visiting  the  sick  and  the  weak,  and  looking  after 
the  poor  widows  and  fatherless.  "- 

Fox  wrote  many  epistles  to  individuals  and  to  meetings 
regarding  ^ood  order  in  the  church,  dwelling  on  the  ne- 
cessity for  Christian  lo\'e  and  practice.  To  write  epistles 
was  a  very  common  thing  both  for  meetings  and  individuals 
to  do,  and  valuable  collections  have  been  made  of  such.^ 

The  first  Yearly  Meeting  held  in  London  was  in  i668,4 
at  which  time  it  is  likely  that  the  most  formal  document 
prepared  up  to  that  date  was  issued.      This  is  often  known 

1  Sewel,  p.  561  ;  also  "  Journal  "  of  Charles  Marshall,  London,  1844,  p.  26. 

2  "  Letters,  etc.,"  pp.  293,  309,  343;  Fo.\'s  "Journal,"  p.  386;  William 
Crouch,  "  Posthuma  Christiana,"  London,  1 71 2,  p.  22. 

■"*  "  Letters,  etc.,"  1657,  1659,  1663,  1666,  pp.  287-318. 

*  The  Yearly  Meeting  held  at  I>ondon  appears  to  be  the  continuation  of 
that  held  at  Skipton  beginning  in  1656.  Several  were  held  at  London  from 
time  to  time,  but  it  was  not  until  1672  that  Yearly  Meetings  were  regularly 
held  in  London.  They  have  continued  to  be  held  annually  without  interrup- 
tion ever  since. 


200  THE   FRIEXDS.  [Cmap.  ii. 

as  the  "  Canons  and  Institutions,"  and  there  seems  little 
doubt  that  Fox  was  the  author,  as  it  bears  his  signature. 
This  document  was  practically  the  Discipline  of  the  Society 
for  a  long  time.  R.  Barclay,  in  his  "  Inner  Life  "  (p.  395), 
says  that  it  is  found  at  the  commencement  of  the  records 
of  every  quarterly  meeting  which  had  been  hitherto  in- 
spected by  him  bearing  date  1669.  The  writer  of  the 
present  sketch  found  it  in  the  beginning  of  the  Virginia 
Records,  which  state  that  they  were  begun  "  in  the  year 
1673  by  the  motion  and  order  of  George  Fox,  the  ser- 
vant of  God."^  There  are  nineteen  different  heads,  under 
which  are  grouped  appropriately  advices  and  regulations 
concerning  almost  all  matters  which  would  be  likely  to 
come  up  before  a  church  organization.  They  largely  re- 
late to  matters  of  practical  morality  and  Christian  oversight 
and  care. 

No  document  exactly  answering  to  a  creed  has  ever 
been  put  forth  by  the  Society  as  a  whole,  though  a  num- 
ber of  declarations  of  faith  have  been  issued  from  time  to 
time ;  but  these  have  been  rather  for  the  benefit  of  out- 
siders, or  in  answer  to  charges  preferred,  than  for  the 
members  of  the  Society.  One  of  the  earliest  formal  state- 
ments was  that  made  by  John  Crook  in  1663,  entitled 
"  Truth's  Principles  "  ;  and  Edward  Burrough  published 
one  in  1658.^  Another,  in  1671,  was  addressed  by  George 
Fox  and  his  companions,  while  in  the  island  of  Barbadoes, 
to  the  governor  of  that  island.  This  is  so  comprehensive 
that  it  has  been  quoted  and  referred  to  by  the  Society 
more    than  any  similar    document.      As    it    is  a  defense 

1  The  document  is  printcil  in  full  in  "The  Lontlon  Friends'  Meetings," 
by  William  Beck  and  T.  Frederick  Ball,  London,  1S69,  pp.  47  ff.  ;  also  in 
substance  by  R.  Barclay,  "  Inner  Life,"  p.  395. 

2  "  A  Declaration  to  all  the  World  of  Our  Faith,"  etc.,  works  of  Edward 
I'.urrou^h,  1672,  \>\).  439  fT.  ;  "  The  Design  of  Christianity,"  etc.,  John  Crook, 
London,  1701,  pp.  355  fT. 


DECLARATION  OF  FAITH,   160S.  20I 

against  "false  and  scandalous  reports,"  more  stress  is  laid 
upon  those  points  which  Friends  had  in  common  with  other 
Christian  bodies  than  those  in  which  they  differ.^ 

The  earliest  formal  statement  by  the  Society  was  a  doc- 
ument put  forth  in  1693.  This  action  was  due  to  the 
charges  preferred  by  George  Keith,  who,  after  having  been 
a  prominent  member,  left  the  Society  and  became  one  of 
its  bitterest  enemies,^  and  "  charged  the  Quakers  with  a 
belief  which  they  never  had  owned  to  be  theirs,  [and]  they 
found  themselves  obliged  publicly  to  set  forth  their  faith 
anew  in  print  which  they  had  often  before  asserted  both 
in  words  and  writing,  thereby  to  manifest  that  their  belief 
was  really  orthodox,  and  agreeable  with  the  Holy  Script- 
ures."'' This  document  remains  one  of  the  best  state- 
ments of  the  Quaker  faith.  It  was  probably  the  work  to 
a  large  extent  of  George  Whitehead,  who  nearly  forty 
years  before  was  one  of  George  Fox's  band  of  sixty  min- 
isters. The  widely  known  "  Apology  "  of  Robert  Barclay, 
though  published  in  1678,'^  was  not  regarded  as  an  official 
statement  in  the  seventeenth  century.  It  is  a  little  curious 
that  George  Fox  never  directly  refers  to  the  work. 

The  main  points  of  the  teaching  of  Friends  must  be 
gathered  from  various  documents  issued  at  various  times. 
Accepting  the  ordinary  fundamental  doctrines  of  Chris- 
tianity, they  differed  from  other  denominations  in  several 
important    respects,^'  which    may    be   grouped    under   the 

1  "Journal,"  pp.  357-361  ;  "  Christian  Discipline,"  pp.  2-6;  and  in  the 
Disciplines  of  all  the  Yearly  Meetings. 

2  See  chapter  iii.,  Pennsylvania. 

3  Sewel,  pp.  618-625,  ^^''''"  gives  the  document  in  full.  It  has  been  re- 
printed in  part  in  most  of  the  Disciplines  of  the  Yearly  Meetings. 

*  Originally  published  in  Latin  under  the  title  "  Theologise  vera?  Chris- 
tians A]iologia,'*  Amstelodami,  1676,  but  afterward  translated  by  the  author 
into  English,  as  "An  Apology  for  the  True  Christian  Divinity,"  1678  (Aber- 
deen?). 

5  These  difTerences  were  far  greater  in  the  seventeenth  and  eighteenth 
centuries  than  at  present,  not  only  in  doctrine  but  in  practice;  e.g.,  the  liberty 


202  THE  FRIENDS.  [Chap.  ii. 

following  heads:  (i)  The  importance  attached  to  the 
immediate  personal  teaching  of  the  Holy  Spirit — this  lay 
at  the  root  of  most  of  their  "  testimonies  "  ;,(2)  The  disuse 
of  all  types  and  outward  ordinances ;  (3)  The  manner  of 
worship  and  of  appointment  of  ministers ;  (4)  The  manner 
of  carrying  into  daily  life  and  practice  the  commands  of 
Christ. 

Their  teachings  in  regard  to  the  Spirit  and  in  regard  to 
oaths,  dress,  and  language  have  been  sufficiently  indicated 
in  the  preceding  pages.  In  disusing  the  ordinances  of 
Baptism  and  the  Supper,  they  believed,  first,  that  there 
was  no  command  for  their  continuance  ;  and  secondly,  that 
as  the  spiritual  baptism  and  spiritual  communion  were 
essential  there  was  no  need  for  the  outward  sign ;  also 
holding  that  the  use  of  the  type  tended  to  beget  reliance 
upon  the  t}-pe.  Dependence  upon  the  immediate  guid- 
ance of  the  Holy  Spirit  led  the  Friends  to  meet  for  divine 
worship  in  outward  silence,  as  it  was  only  under  such  cir- 
cumstances that  the  Holy  Spirit  could  call  for  what  service 
he  would,  and  from  whomsoever  he  would.  They  believed 
that  nothing  should  come  between  the  soul  and  God  but 
Christ,  and  that  to  make  the  worship  of  a  whole  congre- 
gation depend  upon  the  presence  or  absence  of  one  man 
was  contrary  to  the  idea  of  true  worship.  Ministers,  they 
held,  were  called  and  qualified  of  God,  and  so  the  exercise 
of  their  gifts  was  not  to  be  dependent  upon  education  or 
upon  any  special  training;'  that  the  gift  of  the  ministry 
was  bestowed  upon  men  and  women  alike.  They  believed 
in  carrying  gospel  precepts  into  daily  life  more  than  most 

to  decline  to  take  judicial  oaths,  which  privilege  the  Friend  died  to  uphold, 
through  his  efforts  is  the  right  of  every  one  in  America,  and  also  in  England 
of  all  who  can  show  that  they  have  conscientious  scruples  against  taking  an 
oath. 

1  Education  was  not  undervalued,  but  highly  esteemed,  as  has  been  seen 
in  George  Fox's  recommending  the  establishment  of  schools  ;  but  this  w.as 
for  all  persons. 


THE  HOLY  SCRIPTURES. 


203 


of  their  contemporaries,  and  all  their  dealings  were  to  be 
in  strict  accord  with  their  religious  profession.  War,  they 
held,  was  clearly  antagonistic  to  the  commands  of  Christ, 
and  contrary  to  the  whole  tenor  of  a  gospel  of  love  and 
peace. 

Their  views  in  regard  to  the  Holy  Scriptures  have  been 
much  misunderstood.  This  has  been  due  partly  to  the 
way  in  which  they  often  expressed  their  views,  and  partly 
from  readers  not  paying  due  attention  to  the  context,  from 
not  examining  other  writings,  or  from  being  ignorant  of 
the  real  practice  of  the  early  Friends.  George  Fox  "  had 
an  extraordinary  gift  in  opening  the  Scriptures."  (Penn's 
preface  to  "Journal"),  and  it  is  well  known  he  carried  a 
Bible  with  him ;  few  persons  have  been  more  familiar  with 
the  Bible  than  he,  or  been  able  to  make  a  more  ready  use 
of  it,  as  his  journal  abundantly  testifies.  Samuel  Bownas 
at  times  preached  with  his  Bible  in  his  hand.^  The  ex- 
treme literalism  of  the  age  led  the  early  Friends  to  make 
use  of  language  to  which  their  antagonists  gave  meanings 
often  quite  foreign  to  the  real  facts.  Barclay's  words, 
"We  shall  also  be  very  wihing  to  admit  it  as  a  positive 
certain  maxim,  that  whatsoever  any  do  pretending  to  the 
Spirit,  which  is  contrary  to  the  Scriptures,  be  accounted 
and  reckoned  a  delusion  of  the  devil,"  are  a  fair  statement 
of  the  general  belief.- 

Their  views  as  to  marriage  and  the  marriage  ceremony 
are  peculiar,  and  were  laid  down  by  Fox  himself  as  early 
as  1653.^  "They  say  that  marriage  is  an  ordinance  of 
God,"  marriage  "  is  God's  joining,  not  man's,"  "  We  marry 
none,  but  are  witnesses  of  it."     The  man  and   the  woman 

1  "  Life,"  pp.  7,  23,  100,  London,  1795. 

2  R.  Barclay,  "Apology,"  Prop.  IIL,  ^  VI.  It  must  be  confessed  that 
Barclay  himself,  when  he  terms  the  Scriptures  a  "  secondary  rule,"  uses  lan- 
guage likely  to  convey  a  wrong  impression. 

^  "  Journal,"  p.  315. 


204  THE   FRIEXDS.  [Chai-.  ii. 

were  to  take  themselves  as  man  and  wife  in  the  presence 
of  God's  people  ;  the  clearness  from  all  other  engagements 
being  ascertained,  and  consent  of  parents  and  guardians 
obtained.^  The  Friends  were  faithful  to  this  testimony; 
"  to  such  an  extent  did  the  care  respecting  marriages  .  .  . 
prevail  in  the  Society  .  .  .  that  [in  England]  prior  to  i  790 
the  man  had  to  attend  twelve  distinct  meetings  for  disci- 
pline, to  repeat  in  pubhc  his  intention  of  marriage,  and 
the  intentions  were  announced  twenty  times  prior  to  the 
solemnization  of  the  marriage  "- 

The  Friends,  with  no  boastful  feeling,  but  with  the  de- 
sire that  the  record  should  stand  as  a  testimony  and  as  a 
memorial,  directed  that  "  sufiferings  of  Friends  (of  all  kinds 
of  sufferings)  in  all  the  countries  be  gathered  up  and  put 
together  and  sent  to  the  General  Meeting,  and  so  sent  to 
London."  The  result  has  been  that  a  remarkable  and 
detailed  record  of  sufferings  for  conscience'  sake  has  been 
preserved.  "  The  severity  and  extent  of  their  sufferings  is 
shown  by  the  fact  that  during  the  twenty-five  years  of 
Charles  the  Second's  reign  13,562  Friends  were  imprisoned 
in  various  parts  of  England,  198  were  transported  as  slaves 
beyond  seas,  and  338  died  in  prison  or  of  wounds  received 
in  violent  assaults  on  their  meetings."^     This  does  not  in- 

1  "  And  when  they  do  go  together,  and  take  one  another,  let  there  not  be 
less  than  a  dozen  friends  and  relations  present  (according  to  your  usual 
order),  having  first  acquainted  the  men's  meeting,  and  they  have  clearness 
and  unity  with  them,  and  that  it  may  be  recorded  in  a  book."  ("  Canons 
and  Constitutions,"  1668;  "The  London  Friends'  Meetings,"  p.  47;  Vir- 
ginia MS.  Records,  1673.)  The  Friends'  meetings  before  giving  consent  to 
a  marriage  were  required  to  see  that  there  was  no  existing  engagement,  that 
there  was  no  legal  obstruction,  and  that  if  there  were  children  of  a  former 
marriage,  that  their  rights  should  be  carefully  protected.  (See  also  Fox's 
"Journal,"  p.  315;  Sewel,  p.  667;  Penn's  "  Rise  and  Progress,"  7th  ed., 
London,  1769,  pp.  43  ff.,  also  the  Disciplines  of  the  various  Yearly  Meetings.) 
At  present,  applications  for  permission  to  marry  are  made  to  monthly  meet- 
ings, which  appoint  a  committee  to  see  if  anything  stands  in  the  way,  and  on 
it-i  report,  if  satisfactory,  give  permission. 

-  R.  Barclay,  "  Inner  Life,"  ji.  407. 

•i  William  Beck,  "  The  Friends,"  p.  65. 


SilFFEJUiVCS   OF  FRIENDS.  205 

elude  those  who  sufifered  in  America,  where  also  four  were 
executed  on  Boston  Common.  1 

[Note. — The  authority  for  the  statements  made  in  the  text  is  to  be  found 
in  "  Christian  Discipline,"  etc.,  London,  1883;  the  Disciplines  of  the  various 
Yearly  Meetings;  William  C  Westlake,  "  The  Sure  Foundation,"  London, 
i860,  pp.  11-36;  Thomas  Evans,  "  Exposition  of  the  Faith  of  the  Society 
of  Friends,"  Philadelphia,  1828  (frequently  reprinted)  ;  William  Penn,  preface 
to  Fox's  "Journal,"  reprinted  as  "  Rise  and  Progress  of  the  People  called 
Quakers,"  in  many  editions  (Philadelphia,  Friends'  Book-store) ;  R.  Barclay, 
"Apology,"  "  Friends'  Library,"  vol.  i.,  pp.   109-141,  Philadelphia,  1837.] 

1  Joseph  Besse,  in  his  "  Collection  of  the  Sufferings  of  the  People  called 
Quakers"  (from  1650  to  1689),  used  the  records  referred  to  above,  and  in 
his  volumes  (London,  1753)  may  be  found  the  details,  geographically  and 
chronologically  arranged,  with  full  indices.  It  should  be  said  that  the  suffer- 
ings of  Friends  did  not  cease  with  1689,  either  in  England  or  in  America,  but 
it  was  chiefly  on  account  of  refusal  to  pay  tithes.  Their  sufferings  in  America 
will  be  referred  to  in  the  following  chapter. 


CHAPTER    III. 

EARLY    YEARS    IN    AMERICA. 

[Note.— All  dates  before  1752  areOld  Style.] 

Owing  to  the  disorders  in  England,  the  colonists  of 
Massachusetts  Bay  had  increased  rapidly  in  numbers  by 
1656.  It  would  naturally  be  supposed  that,  having  left 
England  largely  on  account  of  religious  persecution,  they 
would  be  ready  to  establish  religious  liberty  in  their  new 
home.  Nothing  was  further  from  their  thoughts.  The 
express  purpose  of  their  coming  was  to  do  as  they  pleased 
in  regard  to  rehgious  matters.  Stern  and  unbending  op- 
ponents of  toleration,  one  of  their  first  acts  was  to  send 
back  two  Episcopalians.  Another  episode  was  the  ban- 
ishment of  Roger  Williams.  Scarcely  were  they  clear  of 
him,  before  Anne  Hutchinson  and  the  Antinomians  rose 
up;  then  the  Anabaptists;  "fines,  imprisonment,  whip- 
ping, etc.,"^  were  brought  into  use  to  clear  the  colony  of 
these  dangerous  heretics.  If  the  colonists  felt  in  this  way 
toward  those  differing  with  them  who  had  already  ap- 
peared, it  is  not  to  be  wondered  at  that  they  felt  still  more 
strongly  in  regard  to  the  Quakers,  against  whom,  howe\-er, 
there  was  in  1656  no  law.- 

The  first  recorded  visit  of  any  Quakers  to  Massachusetts 
was  that  of  two  women,  Ann  Austin  and  Mary  Fisher, 
who  arrived  in  a  vessel  from  Barbadoes  in  the  beginning 
of  July,  1656.  As  soon  as  Richard  BelHngham,  the  dep- 
uty-governor,  heard    of    their    arrival,   he    sent    "  officers 

'   Ncal,  "  New  England,'"  vol.  i.,  p.  291. 
2  Hutcliinson,  "  Massachusetts,"  vol.  i.,  p.  197. 
206 


PERSECUTION  IN  MASSACHUSETTS.  207 

aboard  who  searched  their  trunks  and  chests  and  took 
away  the  books  they  found  there,  which  were  about  a 
hundred,  and  carried  them  ashore,  after  having  com- 
manded the  said  women  to  be  kept  prisoners  aboard,  and 
the  said  books  were  by  an  order  of  the  council  burned  in 
the  market-place  by  the  hangman."  The  women  were 
then  brought  on  shore,  put  in  prison,  all  persons  forbidden 
to  speak  to  them  under  penalty  of  fi\-e  pounds ;  pens,  ink, 
and  paper  were  taken  away  from  them,  and  a  board  nailed 
before  the" window  that  no  one  might  see  or  speak  to  them. 
Worse  than  this,  they  were  stripped  perfectly  nude  and 
subjected  to  an  outrageous  examination  to  see  if  they 
were  witches.  All  this  was  done,  it  should  be  remem- 
bered, before  trial  and  before  there  was  any  law  against 
the  Quakers.  After  an  imprisonment  of  five  weeks,  during 
which  they  were  cruelly  treated,  they  were  put  on  board 
the  vessel  and  sent  back  to  Barbadoes.^  Two  days  after 
they  left,  a  vessel  arrived  from  London  with  eight  of  the 
hated  sect  on  board.  One  can  imagine  the  horror  of  the 
magistrates.  The  master  of  the  \-essel  was  forced  to  take 
them  back  to  England.- 

It  was  while  these  were  still  in  prison  that  the  first  law 
directly  aimed  against  the  Quakers  was  passed,  strictly  an 
ex  post  facto  one  so  far  as  the  prisoners  were  concerned. 
It  is  dated  "Boston,  14  of  October,  1656."^  It  begins : 
"  Whereas,  there  is  a  cursed  sect  of  heretics  lately  risen 

1  Sewel,  p.  156;  Bisho]),  pp.  8  ff.  ;  Besse,  vol.  ii.,  pp.  177  ff.;  Bowden, 
vol.  i.,  pp.  '^,2,  ff-  ;  Hallowell,  "Quaker  Invasion,"  pp.  32  ff.  ;  Brooks  Adams, 
"Emancipation  of  Massachusetts,"  pp.  128  ff.  ;  George  E.  Ellis,  "  Memo- 
rial History  of  Boston,"  fames  R,  Osgood  &  Co.,  Boston,  1882,  vol.  i., 
pp.  177  ff.  ;  G.  E.  Ellis,  "  The  Puritan  Age  in  IMassachusetts  Bay,"  Boston, 
Houghton,  Mifflin  &  Co.,  1888,  pp.  408  ff.  (the  last  two  are  a- defense  of  the 
Puritans) ;  Bryant  and  Gay's  "  History  of  the  United  States,"  Chas.  Scribner 
&  Sons,  New  York,  1878,  vol.  ii.,  chap.  viii. 

2  Hutchinson,  "  Massachusetts,"  vol.  i.,  p.  197. 

3  Mass.  Records,  vol.  iv.,  part  i.,  pp.  277  ff.;  Hallowell,  pp.  133  ff-; 
Besse,  vol.  ii.,  p.  179;   Bowden,  vol.  i.,  p.  46,  etc. 


208  THE   FRIEXDS.  [Chap.  hi. 

up  in  the  world  which  are  commonly  called  Quakers,  who 
take  upon  them  to  be  immediately  sent  of  God  and  infal- 
libly assisted  by  the  Spirit  to  speak  and  write  blasphemous 
opinions,  despising  government  and  the  order  of  God  in 
church  and  commonwealth,"  etc.  Hea\y  penalties  were 
provided  for  the  master  of  any  vessel  who  might  know- 
ingly bring  a  Quaker  into  the  colony,  while  any  of  the 
sect  who  might  come  from  any  direction  were  to  be 
"  forthwith  committed  to  the  house  of  correction,  and  at 
their  entrance  to  be  se\-erely  whipped  and  by  the  master 
thereof,  be  kept  constantly  to  work,  and  none  suffered  to 
converse  or  speak  \\  ith  them. "  Any  person  importing,  con- 
cealing, etc.,  "  Quaker  books  or  writings  concerning  their 
devilish  opinions,"  was  to  suffer  heavy  penalties  likewise. 

Notwithstanding  this  law,  the  Quakers  continued  to 
come,  and  on  October  14,  1657,  the  second  law  against 
them  was  enacted,  and  severer  penalties  prescribed.^ 

A  third  law,  enacted  May  19,  1658,  forbade  the  Quakers 
holding  meetings,  those  attending  being  fined  ten  shillings 
and  those  who  might  speak  five  pounds,  with  further 
penalties  for  old  offenders.  But  this  was  not  enough,  for 
on  October  19th  of  the  same  year,  and  May  22,  1661,  it 
was  provided  that  banished  Quakers  who  might  return 
were  to  suffer  death.-  Space  does  not  allow  a  description 
of  even  one  of  the  punishments  inflicted  under  these  laws ; 
suffice  it  to  say  that  the  laws  were  rigorously  carried  out, 
even  to  the  hanging  on  Boston  Common  of  three  men  and 
one  woman.  These  cruelties,  and  particularly  the  execu- 
tions, having  been  brought  to  the  notice  of  Charles  II., 
lie  issued  the  "  King's  Missive,"  which  reached  Boston 
shortly  before  the  day  fixed  for  the  execution  of  one  of 
the  sufferers,  Wenlock  Christison,  and  he  and   his  fellow- 

1   Mass.  Records,  vol.  iv.,  part  i.,  pp.  308  ff. 
'-  Ihici.^  pp.  321,  345:    vol.  iv.,  jiart  ii.,  p.  2. 


PERSECUTION  IN  MASSACHUSETTS. 


209 


prisoners  to  the  number  of  twenty-seven  were  set  at 
liberty.' 

This  action,  however,  only  applied  to  the  punishment 
of  death,  for  a  year  later  the  laws,  so  far  as  whipping,  etc., 
were  concerned,  were  reenacted  with  but  little  modifica- 
tion. In  May,  1681,  the  death  penalty  was  formally  re- 
pealed, and  on  March  23,  1681/82,  the  laws  were  sus- 
pended.- There  was  no  whipping  after  1677,  though 
Friends  sufifered  imprisonment  for  their  refusal  to  pay 
tithes,  etc.  Even  the  Plymouth  colonists  made  use  of 
whipping,  disfranchisement,  fines,  banishment.^  Friends 
were  always  ready  to  pay  their  share  toward  the  expenses 
of  the  civil  government,  but  they  would  not  pay  tithes.* 

It  may  be  said,  as  it  has  often  been  said,  "  The  Quakers 
brought  all  this  suffering  upon  themselves;  why  did  they 
'intrude'  themselves  where  they  were  not  wanted?"  It 
may  well  be  said  in  reply.  Why  should  they  have  stayed 
away  ?  They  were  Englishmen,  with  all  the  rights  of 
Englishmen.  Wenlock  Christison  on  his  trial  appealed  to 
the  laws  of  England,  asking  the  pertinent  question,  "  How 
have  you  power  to  make  laws  repugnant  to  the  laws  of 
England?"  and  declaring  that  the  patent  had  been  for- 
feited. There  is  no  doubt  whatsoever  that  he  was  legally 
correct  in  claiming  that  his  legal  rights  were  violated.^ 

1  Bowden,  vol.  i.,  p.  226;  Bishop,  pp.  335  ff.  ;  Neal,  vol.  i.,  p.  314;  Hallo- 
well,  "  Quaker  Invasion,"  pp.  55,  189-191  ;  Besse,  vol.  i.,  preface,  p.  xxxii., 
and  p.  225.      See  Whittier's  poem,  "  The  King's  Missive." 

2  Mass.  Records,  vol.  iv.,  part  ii.,  pp.  4,  19,  34,  59,  88;  vol.  v.,  pp.  60, 
134.  322. 

3  Bowden,  vol.  i.,  p.  294;  MS.  Records,  Sandwich  Monthly  Meeting,  "  8th 
mo.,  2,  1674,  4th  mo.,  4,  1675,  6th  mo.,  1705  "  ("  Thos.  Bowman  in  prison 
for  priest's  rates  ")  ;•  Bishop,  pp.  164 ff.  ;   Bowden,  vol.  i.,  pp.  75  If. 

*  Hallowell,  "  Pioneer  Quakers,"  p.  51  ;  Sandwich  Monthly  Meeting 
Records,  "  3d  mo.,  9,  1712."  Two  Friends  report  that  they  have  found  out 
the  proportion  between  the  priest's  rates  and  town  and  county  charge,  "  and 
the  priest's  part,  which  Friends  cannot  pay,  is  near  about  one  half,  lacking 
half  a  third  of  the  whole." 

5  For  a  full  statement  see  Hallowell's  "Quaker  Invasion"  and  "  Pio- 
neer Quakers  "  ;  Brooks  Adams,  "  Emancipation  of  Massachusetts  "  ;  Chas. 


2IO  fHE  FRIEXDS.  [Chap.  in. 

Much  has  been  made  by  Massachusetts  historians  and 
apologists  of  one  or  two  women  who  divested  themselves 
of  the  whole  or  part  of  their  clothing,  and  then  marched 
up  and  down  the  streets.  Such  apologists  forget  the  age, 
and  also  that  these  acts  were  not  done  until  after  persecu- 
tion had  goaded  the  sufferers  into  what  seems  to  this  cent- 
ury to  be  a  most  unseemly  exhibition.  But  while  there 
were  only  two  or  three  such  episodes,  the  laws  of  Massa- 
chusetts passed,  presumably  after  deliberation,  directed 
that  women  should  be  "  stripped  naked  from  the  middle  up, 
tied  to  a  cart's  tail,  and  whipped  through  the  town  and 
from  thence"  to  the  next  town  and  until  they  were  con- 
veyed out  of  "  our  jurisdiction."  ^  This  was  done  not  once 
or  twice,  but  again  and  again,  most  cruelly.  It  was  a  rude 
age,  and  both  Friends  and  Puritans  must  be  judged  by  the 
standards  of  the  time  in  which  they  lived.  The  records 
show  that  the  magistrates  and  church  officers  were  re- 
sponsible for  the  persecutions,  for  there  is  scarcely  a  single 
instance  where  the  people  at  large  manifested  their  ap- 
proval of  the  cruelties  practiced,  while  their  disapproval 
was  frequently  shown.- 

It  was  not  until  1724  that  the  Quakers  received  the  re- 
ward of  their  long  endurance.  In  1723  some  Friends  were 
appointed  assessors  in  Dartmouth  and  Tiverton,  and  being 
conscientiously  scrupulous  of  assessing  taxes  for  the  sup- 
port of  the  ministers  of  the  churches,  were  cast  into  prison 
and   fined.      Having   made   ineffectual   application   to   the 

Francis  Adams,  "  Massachusetts,  its  Historians  and  its  History."  The  last 
author  discusses  in  a  trenchant  manner  the  spirit  of  the  Puritans.  See  also 
Bowden,  vol.  i.,  pp.  243  ff.  ;   Bishop,  p.  337. 

1  Mass.  Records,  vol.  iv.,  part  ii.,  p.  4;  Hallowell,  "Quaker  Invasion," 
p.  142;  Besse,  vol.  ii.,  p.  227.  George  Fox  and  John  Burnyeat,  in  their 
"  New  England's  Fire-Brand  Quenched,"  use  this  argument  well,  pp.  32, 
184,  196,  197,  224.      (Quoted  in  Hallowell.) 

2  The  defense  of  the  magistrates  is  a  curious  document.  Mass.  Records, 
vol.  iv.,  part  ii.,  p.  386;  vol.  v.,  p.  198;  Gough,  vol.  i.,  p.  393,  who  dis- 
cusses it  section  by  section. 


THE   FRIENDS  IN  RHODE   ISLAND.  2  I  I 

colonial  government,  the)^  appealed  to  the  Royal  Privy 
Council  in  England.  This  sustained  them  on  all  points, 
remitted  the  heavy  fines  imposed,  and  ordered  their  re- 
lease after  thirteen  months'  confinement.  This  "  marks 
the  collapse  of  the  efl'ort  made  by  the  Puritans  to  establish 
a  theocracy  in  Massachusetts."^  Laws  exempting  Ana- 
baptists and  Quakers  from  supporting  the  ministers  were 
passed  in  1728  and  later. 

Notwithstanding  the  persecutions  in  New  England,  the 
Society  grew  in  numbers,  but  particularly  in  Rhode  Isl- 
and, where  under  the  liberal  charter  and  administration 
they  found  a  safe  refuge.  As  early  as  1666  they  were 
of  sufficient  strength  in  the  colony  to  cause  the  General 
Assembly  to  refuse  a  proposition  for  enforcing  an  oath  of 
allegiance,  and  in  1667  their  views  were  regarded  still 
more.''  Many  of  the  influential  men  embraced  Quaker 
doctrines,  three  of  whom,  William  Coddington,  Nicholas 
Easton,  and  Henry  Bull,  filled  the  office  of  governor.  In 
1672  the  governor,  deputy-governor,  and  magistrates  were 
Friends,  and  the  colony  was  largely  if  not  wholly  under 
their  control.  This  circumstance  was  an  extraordinary  one 
not  only  in  the  history  of  the  colonies ^but  in  the  world, 
for  it  is  doubtless  the  first  example  of  any  political  com- 
munity being  ruled  by  men  who  believed  strictly  in  the 
principles  of  peace.  Nothing  occurred  to  test  their  peace 
principles  for  some  time :  a  law,  however,  was  passed 
(1673)  exempting  from  penalty  those  who  had  conscien- 
tious scruples  against  military  service,  but  not  relieving 
them  from  c'wW  duties,  and  requiring  all  to  aid  in  carry- 
ing out  of  danger  women,  children,  and  weak  persons,  also 

1  Gough,  vol.  iv.,  pp.  218-226,  where  papers  are  given  in  full,  as  also  in 
Hallowell,  "  Pioneer  Quakers,"  pp.  57-70;  Brooks  Adams,  "  Emancipation 
of  Massachusetts,"  p.  321  ;  "  Acts  and  Resolves  of  the  Province  of  Massa- 
chusetts Bay,"  Boston,  1814,  vol.  ii.,  p.  494,  etc. 

2  Bowden,  vol.  i.,  p.  296. 


212  THE  FKIEXDS.  {Klww.  in. 

"to  watch  to  inform  of  danger."  In  1675,  however,  their 
peace  principles  were  severely  tried.  The  colony  was 
asked  to  join  with  the  other  New  England  colonies  in  pre- 
paring for  the  Indian  War  then  impending,  but  she,  the 
governor  being  William  Coddington,  declined  to  join  in 
the  war.  This  course  was  not  pleasing  to  the  majority  of 
the  colonists  of  Providence  Plantations.  Though  the  latter 
suffered,  Warwick  being  burnt  and  Providence  set  on  fire 
during  the  war,  those  on  the  island  of  Rhode  Island 
escaped.^ 

Sandwich  monthly  meeting  (Mass.)  seems  to  have  been 
the  first  established  in  America,'-^  and  Scituate  was  estab- 
lished before  1660."^  There  is  no  reason  for  doubting  that 
a  Yearly  Meeting  was  regularly  held  on  Rhode  Island  from 
1661,  when  it  was  set  up.'*  This  makes  New  England 
Yearly  Meeting,  as  it  was  subsequently  called,  the  oldest 
Yearly  Meeting  in  the  world,  except  that  of  London. 

It  was  in  1672  that  Roger  Williams  made  his  proposal 
for  a  disputation  with  Friends ;  but  though  Roger  Williams 
speaks  of  George  Fox  slyly  departing,  there  is  no  rea- 
son to  suppose  that  Fox  had  not  left  before  the  challenge 
reached  Newport.  Roger  Williams  engaged  to  maintain 
fourteen  propositions  in  public  against  all  comers.  He 
was  met  in  debate  by  John  Burnyeat,  William  Ednumd- 
son,  and  John  Stubs  in  the  presence  of  a  great  crowd  who 
were  gathered  in  the  Friends'  Meeting-House.  Burnyeat 
rightly  characterizes  the  propositions  as  "  charges."  They 
may  be  judged  from  the  following :  "  2ly  that  ye  Christ 

1  Bowden,  vol.  i.,  pp.  306  ff.  ;    Edmundson,  pp.  76  fT. 

2  The  records  are  preserved  from  1672,  the  first  entry  being  "  4th  mo. 
[June]  25,  1672."  These  were  personally  examined  by  the  writer  of  the 
present  sketch. 

3  "  Mass.  Hist.  Soc.  Collections,"  Second  Series,  vol.  x.  (see  Duxlmry) ; 
also  Bowden,  vol.  i.,  pp.  207,  296. 

4  Bishop,  p.  351.  Burnyeat,  p.  47,  describes  the  nicetini;  in  1672.  See  also 
"  Letters,  etc.,"  p.  313;   Fox,  "  Journal,"  p.  366;    Bowden,  vol.  i.,  p.  280. 


DISPUTE    WITH  ROGER    W I  ILIA  MS.  213 

yt  they  profess  is  not  ye  true  Lord  Jesus  Christ.  .  .  .  4ly 
That  they  doe  not  owne  ye  holy  Scriptures.  .  .  .  61y  That 
their  Prinsipels :  &  profession  are  full  of  contradictions  and 
Hipocrisies."^ 

As  Roger  Williams  speaks  of  William  Edmundson  as 
"  rude,"  and  Edmundson  of  him  as  "  the  bitter  old  man," 
the  dispute  must  have  been  a  stirring  one.  Burnyeat  says 
Roger  Williams  "could  not  make  any  proof  of  his  charges 
to  the  satisfaction  of  the  auditory."  Three  days  were 
consumed  at  Newport,  and  one  day  at  Providence,  Ed- 
mundson and  Stubs  being  the  defenders  there.  Each  side 
was  satisfied  that  it  had  gained  the  \'ictory.  Williams 
clearly  had  the  weaker  side,  as  he  really  was  very  ignorant 
of  the  true  views  of  the  Society  of  Friends.-  He  was  not 
silenced,  however,  for  he  wrote  an  account  of  the  incident 
and  defended  himself  in  "  George  Fox  digged  out  of  his 
Burrows,"  styled  by  Fox  "  a  very  envious  and  wicked 
book."^  This  was  replied  to  by  Fox  and  Burnyeat  by 
"A  New  England  Fire-Brand  Quenched."  These  two 
books  are  good  examples  of  the  language  which  even  the 
religious  men  of  the  seventeenth  century  allowed  them- 
selves to  use.'^ 

Connecticut  followed  the  example  of  Massachusetts,  and 
on   the    recommendation    of    the    Council    of   the    United 

1  For  Roger  Williams's  letter  and  complete  list,  see  "  Historical  Maga- 
zine," New  York,  1858,  vol.  ii.,  p.  56. 

2  Edmundson,  pp.  64!!.;  Burnyeat,  p.  53;  William  Gammell,  "Life  of 
Roger  Williams,"  Sparks's  "  American  Biography,"  vol.  iv. ,  Boston,  1864, 
pp.  187-190;  James  D.  Knowles,  "Memoir  of  Roger  Williams,"  Boston, 
Lincoln,  Edwards  &  Co.,  1834,  p.  338. 

2  "Journal,"  p.  432.  Professor  Gammell  says  that  it  is  "distinguished 
by  a  bitterness  and  severity  unequaled  in  any  other  of  his  [Williams's]  writ- 
ings."    ("  Life,"  pp.  187-190.) 

*  Both  books  are  rare;  Williams's  has,  however,  been  reprinted.  "  Bur- 
rows "  in  the  punning  title  refers  to  Edward  Burrough,  Fox's  able  coadjutor. 
An  account  of  the  incident  will  be  found  in  Henry  M.  Dexter's  "  As  to  Roger 
Williams,"  Boston,  1876,  but  the  author  all  through  the  book  is  very  unfair 
toward  the  Quakers.      See  Hallowell's  "  Invasion,"  pp.  61,  73-75. 


2  14  ^'^^^'   FRIENDS.  [Cn.u'.  iii. 

Colonies  the  General  Court  of  Hartford  passed  an  act  sim- 
ilar to  that  of  Massachusetts,  October  2,  1656;  this  was 
amended  so  as  to  be  more  effective  against  "  loathesome 
heretics,  whether  Quakers,  Ranters,  Adamites,  or  some 
others  like  them."  In  1658  corporal  punishment  was 
added.'  New  Haven  passed  similar  laws,  and  executed 
them  more  severely.  Humphrey  Norton,  in  1657,  being 
imprisoned  was  put  into  the  stocks,  flogged  on  his  bare 
back  till  the  bystanders  through  their  strong  expressions 
of  disapproval  stopped  it ;  he  was  then  branded  deeply  on 
his  right  hand  with  the  letter  H,  signifying  heresy,  and 
sent  back  until  his  fines  were  paid,  which  w-as  done  by  a 
perfect  stranger,  a  Dutchman,  out  of  compassion;^  and 
Norton  was  banished  in  addition.  Other  instances  of  per- 
secution took  place,  but  none  so  severe.^  Connecticut  was 
much  more  liberal,  but  that  colony  never  was  a  fruitful  field 
for  the  Quaker  missionaries. 

The  first  Friends  in  New  York  appear  to  have  been  on 
Long  Island,  and  to  have  come  from  Massachusetts  and 
Connecticut.  Long  Island,  at  least  as  far  as  Oyster  Bay, 
was  under  the  jurisdiction  of  the  Dutch.  Gravesend  was 
settled  almost  wholly  by  the  English,  some  of  them  Ana- 
baptists, and  others  refugees  from  the  intolerance  of  Massa- 
chusetts. One  of  the  most  prominent  v/as  a  Lady  Moody, 
who  joined  the  Friends  and  had  a  meeting  at  her  house.'* 

The  first  Friends  who  visited  New  Amsterdam  (New 
York)  were  Robert  Hodgson  and  four  companions,  three 
being  women,  who  landed  in  August,  1657.  At  first  they 
were  courteously  treated  by  Stuyvesant,  the  governor,  but 
afterward  two  of  the  women,  who  had  held  a  meeting  in 

1  "  Colonial  Records  of  Connecticut,"  J.  II.  Trumbull,  Hartford,  1850, 
pp.  283,  303,  324. 

2  Besse,  vol.  ii.,  p.  196;   Bishop,  p.  203. 

3  Burnyeat,  pp.  54-58 ;    Edniundson,  pp.  82  ff. 
*  Creese,  part  ii.,  ji.  157. 


THE  FRIENDS  IN  NEW  NETHERLANDS.  215 

the  street,  were  arrested,  cast  into  prison,  and  finally  put  on 
board  a  vessel  bound  for  Rhode  Island.  Robert  Hodgson 
went  on  to  Gravesend,  where  he  was  arrested  and,  with 
two  women  who  had  entertained  him,  brought  back  to 
New  Amsterdam.  The  women,  who  were  very  roughly 
treated,  were  discharged,  but  Hodgson  was  sentenced  to 
work  two  years  at  a  wheelbarrow  with  a  negro,  or  pay  a 
fine  of  six  hundred  guilders.  He  refused  to  do  either,  and 
was  most  barbarously  treated.  Finally  he  was  released 
at  the  intercession  of  the  sister  of  Stuyvesant,  without 
paying  a  fine  or  working.^  Persecution  was  not  confined 
to  visitors.  Inhabitants  of  Long  Island  were  subjected  to 
heavy  fines,  imprisonment,  forfeiture  of  goods,  and  banish- 
ment. The  severe  punishments  ended  sooner  in  the  New 
Netherlands  than  in  Massachusetts,  for  on  April  16,  1663, 
the  enlightened  Directors  at  Amsterdam  a  few  weeks  after 
the  arrival  in  Holland  of  John  Bowne,  a  banished  Friend, 
not  only  gave  him  permission  to  return,  but  sent  a  letter 
to  Stuyvesant  breathing  a  true  spirit  of  toleration.  Among 
other  things  they  said  :  "  We  very  much  doubt  if  vigorous 
proceedings  against  them  [the  Quakers]  ought  not  to  be 
discontinued  except  you  intend  to  check  and  destroy  your 
population,  which,  however,  in  the  youth  of  your  existence 
ought  rather  to  be  encouraged  by  all  possible  means.  .  .  . 
The  consciences  of  men,  at  least,  ought  ever  to  remain  free 
and  unshackled.  Let  every  one  be  unmolested  as  long  as 
he  is  modest ;  as  long  as  his  conduct  in  a  political  sense 
is  irreproachable ;  as  long  as  he  does  not  disturb  others  or 
oppose  the  government.  This  maxim  of  moderation  has 
always  been  the  guide  of  the  magistrates  of  this  city,  and 
the  consequence  has  been   that,  from   every  land,  people 

1  Bishop,  pp.  213  flf.;  Whiting,  "Truth  and  Innocence,"  p.  121  (bound 
with  Bishop);  John  Romeyn  Brodhead,  "History  of  the  State  of  New 
York,"  New  York,  Harper  &  Brothers.,  2d  ed.,  vol.  i.,  pp.  636  flf.  ;  Bryant 
and  Gay,  "  History  of  the  United  States,"  vol.  ii.,  pp.  239  flf. 


2l6  THE   FRIENDS.  [Chap.  iii. 

have  flocked  to  this  asylum.  Tread  thus  in  their  steps, 
and,  we  doubt  not,  you  will  be  blessed."^ 

Friends  increased  rapidly  on  Long  Island,  and  were  vis- 
ited by  many  traveling  ministers,  some  of  whom  suff'ered 
much.^  John  Burnyeat  came  in  1666  and  again  in  167 1, 
when  he  says  he  "  was  with  them  at  their  Half- Year's 
Meeting  at  Oyster  Bay"  ;  at  the  second  Half-Year's  Meet- 
ing, at  the  same  place,  "in  the  meeting  for  business" 
he  found  those  who  "  rose  in  a  wrong  spirit  against  the 
blessed  order  of  the  truth.  .  .  .  And  chiefly  their  envy 
and  bitterness  was  against  George  Fox  and  his  papers  of 
wholesome  advice,  which  he  in  the  love  of  God  had  sent 
among  Friends."  Burnyeat  was  successful,  before  he  left, 
in  satisfying  "  Friends  in  general  "  of  the  errors  of  these 
people.'''  This  is  the  first  meeting  for  discipline  in  New 
York  of  which  there  is  any  record,  though  Burnyeat's  ac- 
count clearl}-  implies  such  meetings  were  nothing  new.'* 

But  the  most  important  visit  was  that  of  George  Fox 
himself,  who,  on  his  way  from  Maryland  to  New  England, 
attended  the  Half- Year's  Meeting  at  0\-ster  Bay.  In 
company  with  him  were  John  Burnyeat,  Robert  Widders, 
and  George  Pattison.  This  was  the  spring  of  1672.  The 
meeting.  Fox  says,  lasted  four  days,  beginning  on  the  First 
day  of  the  week.  "  The  first  and  second  days  we  had 
publick  meetings  for  worship,  to  which  the  people  of  the 
world  of  all  sorts  miglit  and  did  come.  On  the  third  day 
of  the  week  were  the  men's  and  women's  meetings, 
wherein  the  affairs  of  the  church  were  taken  care  of. 
I  lere  we  met  some  of  the  bad   spirit,  who  were  run  out 

1  Bowden,  vol.  i.,  pp.  309-326;  Cioese,  book  ii.,  \>.  157;  llishop,  pp. 
213  ff.,  422  IT.  ;    Besse,  vol.'ii.,  pp.  182,  237;   Brodhead,  vol.  i.,  pp.  705-707. 

2  Bishop,  p.  424. 

3  Burnyeat,  pp.  35,  40-42.  The  opposition  was  due  to  John  Perrot's  in- 
fluence.     Bowden,  vol.  i.,  p.  329. 

*  The  first  official  records  yet  found  read:  "  At  a  men's  meeting  the  23rd 
day  of  3rd  month  [May]  1671." 


GEORGE   EOX   OX  LOXG   ISLAXD.  21  7 

from  truth  into  prejudice,  contention,  and  opposition  to 
the  order  of  truth  and  to  Friends  therein."  He  would  not 
allow  the  disputes  to  come  up  in  the  regular  meetings, 
but  appointed  a  special  meeting  for  the  "  discontented," 
"  where  as  many  Friends  as  had  a  desire  were  present 
also."  "The  gainsayers  "  were  confounded,  and  "some 
of  those  that  had  been  chief  .  .  .  began  to  fawn  upon 
me  and  to  cast  the  matter  upon  others."  The  force  of  the 
schism  was  ended. ^ 

After  his  visit  to  Rhode  Island  and  other  places  in  New 
England,  already  referred  to,  Fox  returned  to  Long  Island 
in  the  sixth  month  (August),  and  held  a  number  of  meet- 
ings at  Oyster  Bay,  at  "  Rye  on  the  Continent,"  at  Flush- 
ing, and  at  Gravesend. 

William  Edmundson,  who  visited  Long  Island  a  second 
time  in  1676,  found  Friends  troubled  with  "  Ranters — i.e., 
men  and  women  who  would  come  into  Friends'  meetings 
singing  and  dancing  in  a  rude  manner,  which  was  a  great 
exercise  to  Friends."  He  remained  some  time,  and  says 
he  reclaimed  many.'-^ 

The  objection  of  Friends  to  oaths,  military  service,  and 
their  method  of  solemnizing  marriages  brought  upon  them 
fines,  distraints,  imprisonment,  disfranchisement,  and  dis- 
qualification for  holding  office.'' 

The  meetings  in  Westchester  County  were  settled  from 
New  England,  and  were  independent  of  New  York  until 
"  the  14th  of  4th  month  [June],  1695,"  when  by.  the  direc- 

1  "Journal,"  pp.  365,  366.  Burnyeat  names  the  "  chief,"  and  proved  it 
"  under  his  own  hand,"  p.  46.     Bowden,  vol.  i.,  pp.  329(1. 

2  "  Journal,"  p.  94.  These  "  Ranters  "  may  be  the  ones  referred  to  in  a 
petition  from  the  inhabitants  of  Huntington,  L.  I.,  1677,  against  Quakers 
who  disturbed  public  worship.  "  Documentary  History  of  New  York,"  vol. 
iii.,  p.  209. 

^  "  Documentary  History  of  New  York,"  vol.  iii.,  pp.  603-612  ;  "  Docu- 
ments Relating  to  the  Colonial  History  of  New  York,"  Albany,  1856,  vol.  iii., 
p.  415  ;  vol.  v.,  pp.  978,  983,  984. 


2l8  THE   FRIENDS.  [Chap.  ill. 

tion  of  New  England  Yearly  Meeting  a  general  meeting 
was  authorized  to  be  held  at  Flushing,  L.  I.  From  that 
time  to  the  present  the  Yearly  Meeting  has  been  regu- 
larly held.^  The  Friends  must  have  increased  rapidly,  for 
on  February  22,  1687,  Governor  Dongan  reports  "an  abun- 
dance of  Quakers  preachers  men  and  women."" 

The  first  Friend  who  visited  Virginia  was  Elizabeth 
Harris,  who  must  have  come  in  1656,  possibly  in  1655. 
She  appears  to  have  persuaded  a  number  to  embrace  her 
views.  In  1657  Josiah  Coale  and  Thomas  Tiiurston  came 
on  their  way  to  New  England.  Their  coming  created  an 
uproar;  they  were  thrown  into  prison,  and,  when  released, 
required  to  leave  the  country.  In  1658  an  act  banishing 
the  Quakers  was  passed.  In  1661,  after  the  restoration, 
an  act  was  passed  requiring  all  persons  to  contribute  to 
the  support  of  the  established  (Episcopal)  church.  Friends 
were  to  be  fined  twenty  pounds  per  month  for  absence 
from  church,  and  their  own  meetings  were  forbidden  under 
heavy  penalties.  In  1662  all  who  refused  to  have  their 
children  baptized  were  to  be  "  amerced  two  thou.sand 
pounds;  half  to  the  informer,  half  to  the  public."  In 
1663  the  Quakers  were  specially  named  :  it  provided  "  that 
if  any  Separatists  above  the  age  of  sixteen  years  to  the 
number  of  five  or  more  assembled  at  any  time  and  at  any 
place  to  worship  not  according  to  the  laws  of  England," 
they  were  to  be  fined  for  the  first  and  second  offense,  but 
banished  for  the  third.  Masters  of  vessels  and  those  en- 
tertaining Quakers  were  to  be  heavily  fined. "* 

1  First  known  as  "  the  Yearly  Meeting  held  at  Flushing,"  tlien  as  New 
York  Yearly  Meeting.  It  was  held  at  Flushing  until  1777,  then  at  Westbury, 
until  1793,  when  it  was  adjourned  to  he  held  in  New  York.  The  first  regu- 
lar meeting  for  worship  in  New  York  City  was  probably  in  1681.  A  house 
may  have  l:)een  built  in  1698,  but  it  is  doubtful;  one  was  built  in  1774. 
(James  Wood,  "  MS.  History  of  the  .Society  of  Friends  in  New  York.") 

2  "  Documentary  History  of  New  York,"  vol.  i.,  p.  1 16. 

'■''  Neill,  "Virginia  Carolorum,"  pp.  252,  292  ff.  ;  Bancroft,  "United 
States"  (last  revision),  vol.  i.,  p.  448;    Howden,  vol.  i.,  pp.  339  ff- 


THE   FRIENDS   TX    VIRGINL4.  219 

The  Episcopalians  in  Virginia  seemed  desirous  of  rival- 
ing the  Puritans  and  the  Dutch  in  persecution,  but  there 
are  fewer  instances  of  personal  cruelty.  One  was  that  of 
George  Wilson,  who,  after  being  severely  whipped,  was 
confined  in  a  loathsome  dungeon  in  Jamestown,  where, 
"in  cruel  irons  which  rotted  his  flesh,"  after  a  long  im- 
prisonment he  laid  down  his  life.' 

The  Society  of  Friends  in  Virginia  was  not  only  troubled 
from  without  but  also  from  within.  Nowhere,  perhaps, 
in  America  was  the  schism  of  John  Perrot  so  strong.  He 
had  gone  to  the  West  Indies  and  America  to  propagate 
his  views,  and  had  visited  Virginia.  Many  were  attracted 
by  his  teachings  and  led  away,  so  that  some  did  not  meet 
together  in  a  meeting  once  a  year,  and  "  were  become 
loose  and  careless."  At  the  height  of  this  movement  John 
Burnyeat  visited  the  colony,  1665-66,  and  earnestly 
labored  for  the  restoration  of  the  erring.  He  was  very 
successful  in  his  mission.- 

Burnyeat's  efiforts  were  ably  seconded  by  William  Ed- 
mundson,  who  arrived  soon  after  the  former's  departure. 
During  his  visit  he  went  to  see  Governor  Berkeley,  whose 
brother  he  had  known  in  Ireland ;  but  the  governor  was 
"peevish  and  brittle."  Some  one  told  Burnyeat,  how- 
ever, that  the  governor  must  have  been  in  a  good  humor, 
as  he  had  not  called  him  "dog,  rogue,  etc."^ 

In  November,  1672,  George  Fox  and  four  companions 
on  their  return  from  New  England  visited  Virginia,  and 
held  many  large  meetings,  setting  up  meetings  for  disci- 
pline, and  confirming  and  extending  the  work  of  Burnyeat 
and  Edmundson.  It  is  said  that  the  number  of  the  Soci- 
ety was  about  doubled  through  George  Fox's  preaching, 
many  of  the  prominent  colonists  being  converted.'^ 

1   Bishop,  p.  351.        2  Burnyeat,  pp.  34,  43.        3  "Journal,"  pp.  60  ff. 
4  "Journal,"  pp.  375-382;    Bowden,  vol.  i.,  p.  354.      The  opening  entry 
of  the  Records  of  Virginia  Yearly  Meeting  states  :  ' '  This  booke  begun  in  tlie 


220  THE  FRIENDS.  [Cn.u'.  in. 

It  might  have  been  supposed  that  in  Maryland,  as  in 
Rhode  Island,  the  Quakers  would  have  found  rest  if  not  a 
welcome,  but  such  was  not  the  case.  Though  there  are 
good  reasons  for  believing  that  Elizabeth  Harris  was  in 
Maryland  during  1657,  the  first  positixely  recorded  visit 
was  that  of  Josiah  Coale  and  Thomas  Thurston  in  1658, 
for  whose  arrest  a  warrant  was  issued  in  July  of  that  year, 
because  they  had  been  in  the  province  over  a  month  with- 
out taking  the  oath  of  fidelit}' ;  and  two  weeks  later,  on 
account  of  their  "insolent  behavior"  in  standing  "pre- 
sumptuously covered,"  they  were  forever  banished,  on 
pain  of  being  whipped  from  constable  to  constable.  Those 
who  had  entertained  them  and  a  man  who  had  refused  to 
assist  in  the  arrest  of  Thurston  were  whipped.^ 

There  were  many  refugees  from  Virginia  in  Maryland, 
as  well  as  many  other  persons  in  the  colony,  who  were 
without  preachers.  To  such  these  earnest  preachers 
were  most  welcome.  In  1659  William  Robinson  and 
others  visited  Maryland  without  hindrance.  But  during 
the  Claiborne  troubles  a  militia  was  organized,  and  Friends 
suffered  much  from  fines  and  distraints  on  account  of  their 
refusal  to  bear  arms  or  contribute  funds.  The  names  of 
thirty  who  thus  refused  and  the  detailed  account  of  prop- 
erty seized  are  preserved,  showing  that  they  were  well- 
to-do.''  In  1660  persecution  ceased,  and,  with  a  slight 
exception  in  1662,  for  sixteen  years  there  was  no  act  of  in- 


year  1673  by  the  motion  and  order  of  George  ffo.x,  the  servant  of  God. "  ( MS. 
Records  Virginia  Yearly  Meeting.)  Virginia  Yearly  Meeting,  first  held  at 
Pagan  Creek,  Isle  of  Wight  County,  was  afterward  held  at  various  places 
until  1845,  when  it  was  joined  to  Baltimore  Yearly  Meeting. 

1  Besse,  vol.  ii.,  p.  380 ;  Neill,  "  Founders  of  Maryland,"  p.  131  ;  Archives 
of  Maryland,  Proceedings  of  Council,  1636-67,  pp.  348-353,  364,  494; 
J.  Saurin  Norris,  "  The  Marly  Friends  in  INIaryhind,"  Md.  Historical  Soci- 
ety, Baltimore,  1862,  pp.  6-9;  J.  Thomas  Scharf,  "  History  of  Maryland," 
vol.  i.,  p.  26S. 

2  Besse,  vol.  ii.,  pp.  378  fT.  ;  Neill,  "  Founders  of  Maryland,"  p.  149. 


THE   FKIEXDS   IX  MARYLAXD.  22  1 

tolerance.  The  Perrot  heresy,  however,  was  rife,  among 
the  adherents  being  Thomas  Thurston.' 

In  April,  1672,  John  Burnyeat  "appointed  a  meeting 
at  West  River,  in  Maryland,  for  all  the  Friends  in  the 
province,  that  I  might  see  them  together  before  I  de- 
parted. .  .  .  And  when  the  time  appointed  came,  George 
Fox  wdth  several  brethren  came  from  Jamaica  and  landed 
at  Pertuxon,  and  from  thence  came  straight  to  the  meet- 
ing." There  was  a  very  large  meeting,  which  continued 
for  several  days,  and  "  a  men-and-women's  meeting  for 
the  settling  of  things  was  set  up.  .  .  .  G.  F.  did  wonder- 
fully open  the  service  thereof  unto  Friends,  and  they  with 
gladness  of  heart  received  advice  in  such  necessary  things."- 
This  meeting,  the  first  for  discipline  in  Maryland,  was  the 
beginning  of  what  was  afterward  known  as  Baltimore  Yearly 
Meeting,  and  has  been  held  regularly  ever  since.  George 
Fox  held  meetings  and  established  meetings  for  discipline 
at  various  places  on  both  sides  of  Chesapeake  Bay.  One 
interesting  episode  of  this  visit  was  the  effort  to  reach  the 
Indians.  He  had  two  "  good  opportunities  with  the  Indian 
emperor  and  his  kings  "  on  the  eastern  shore,  and  was 
listened  to  with  the  deepest  attention.  On  his  return  from 
New  England  he  visited  Maryland,  in  September,  1672,  a 
second  time,  when  he  held  many  meetings,  and  some  with 
the  Indians.  The  meetings  among  the  colonists  were 
largely  attended,  sometimes  a  thousand  being  present. 
His  account  of  this  journey  is  most  graphic.'' 

"  His  labors  had  been  incessant ;  neither  wintry  sleet 
nor  the  burning  sun  detained.  He  forded  streams,  slept 
in  the  woods  and  in  barns  with  as  much  serenity  as  in  the 

1  Burnyeat,  p.  ^t,. 

-  Ibid.,  p.  43.  See  also  Fox's  "Journal,"  p.  364,  who  says  "  five  or  six 
justices  of  the  peace  "  and  the  speaker  of  the  Assembly  were  present,  besides 
"  many  of  the  world's  people."   (J.  S.  Norris,  "  TheEarly  Friends,"  pp.  12  ff.) 

3  "Journal,"  pp.  372-375. 


222  TJIE   FRIENDS.  [Chai>.  hi. 

comfortable  houses  of  his  friends,  and  was  truly  a  wonder 
unto  many."^ 

Fox's  visit  appears  to  have  been  the  occasion  of  start- 
ing a  regular  correspondence,  first  between  the  Friends  of 
England  and  America,  then  of  America  as  well.- 

The  sufferings  of  Friends  in  Maryland  were  small  in 
comparison  with  those  in  other  colonies,  and  the  fines  and 
imprisonments  which  they  underwent  were  almost  wholly 
on  account  of  their  testimonies  against  tithes,  oaths,  and 
military  services.  From  1674  until  they  gained,  in  1702, 
the  privileges  they  sought,  petition  after  petition  in  re- 
gard to  oaths  was  made  to  the  Assembly  and  Council,  and 
more  than  once  favorably  considered  by  one  or  both  bodies, 
only  to  be  ignored  or  refused  by  the  proprietaries.^  Mean- 
time the  Friends  grew  in  numbers  and  in  influence,  so 
strong,  indeed,  that  largely  through  their  opposition  the 
act  for  the  establishment  of  the  Protestant  religion,  in  1691, 
was  rendered  inoperative  ;  an  act  passed  in  1694  forbidding 
the  Roman  Catholic  worship  was  repealed  in  1695,  through 
their  influence  and  that  of  the  Romanists.  Again,  these 
two  bodies  used  all  their  power  to  prevent  the  Episco- 
pal Church  being  made  the  established  church,  but  were 
only  partly  successful.  The  Friends  were  more  succes.*^- 
ful  in  February,  1702  3,  in  getting  the  law  modified  as 
far  as  "  Protestant  dissenters  and  Quakers  "  were  con- 
cerned.'* 

1  Neill,  "  Founders  of  Maryland,"  p.   145. 

2  Bristol  Friends  wrote  to  those  of  Marylaml,  "  24tli  of  9th  mo.  [November] 
1673."  (Bovvden,  vol.  i.,  PP- 355>  377-)  This  epistolary  correspondence  has 
been  kept  up  to  the  present  day. 

^  Archives  of  Maryland,  Proceedings  of  Assembly,  1666-76,  pp.  354,  492  ; 
Proceedings  of  Council,  1687/8-93,  pp.  57,  221  ;  Neill,  "  Founders  of  Mary- 
land," p..  164;  Bowden,  vol.  i.,  pp.  382  fT.  ;  Besse,  vol.  ii.,  pp.  383-388; 
J.  Thomas  Scharf,  "  History  of  Maryland,"  Baltimore,  1879,  vol.  i.,  p.  270; 
(jeorge  Petrie,  "  Johns  Hojikins  University  Studies,"  vol.  x.,  pp.  35  flF.  ; 
Janney's  "  Penn,"  p.  106;  T.  C.  Gambrall,  "  Early  Maryland,"  New  York, 
1893,  p.   199.  4  Scharf,  vol.  i.,  pp.  365  IT. 


THE   FRIENDS  IN  NEW  JERSEY.  223 

The  first  Friends  in  New  Jersey  appear  to  have  settled 
along  the  Raritan  River  in  1663  ;  in  1670  a  meeting  was 
settled  at  Shrewsbury,  where  a  meeting-house  was  built; 
in  1672  George  Fox  and  his  companions  visited  the  Friends 
at  this  place  and  also  at  Middletown.^ 

In  1674  Berkeley,  one  of  the  proprietors,  sold  his  half 
of  the  province  of  New  Jersey  to  John  Fenwicke  and  Ed- 
ward BiUinge  for  i,'iooo.  Both  of  these  men  were  mem- 
bers of  the  Society  of  Friends,  and  there  is  some  reason 
to  think  that  the  acquisition  was  made  for  the  benefit  of 
the  Society  at  large.  A  difference  having  arisen  between 
these  two  men,  William  Penn  was  chosen  arbitrator,  who 
made  an  award.  Edward  Billinge  became  embarrassed 
in  his  circumstances,  and  he  assigned  his  property  to  three 
of  his  fellow-members,  one  of  whom  was  William  Penn. 
This  was  the  beginning  of  William  Penn's  personal  inter- 
est in  America.  The  subsequent  circumstances  which  led 
to  the  division  of  New  Jersey  into  East  and  West  Jersey 
and  the  disputes  with  Fenwicke  cannot  be  entered  into 
here.  John  Fenwicke  with  a  company  of  emigrants  landed 
June,  1675,  on  the  shores  of  Delaware  Bay,  at  a  place  they 
named  Salem.  Meantime  William  Penn  and  his  co-pro- 
prietors issued  a  statement  of  their  views  in  regard  to  the 
government  of  the  province.  They  said:  "Thus  we  lay 
a  foundation  for  after  ages  to  understand  their  liberty  as 
men  and  Christians,  that  they  may  not  be  brought  into 
bondage  but  by  their  own  consent ;  for  we  put  the  power 
in  the  people.  .  .  .  No  person  to  be  called  in  question  or 
molested  for  his  conscience  or  for  worshiping  according  to 
his  conscience."  -  The  charter  of  West  New  Jersey,  known 
as  the   "  Concessions  and  Agreements,  etc.,"  dated  "3rd 

1  "Journal,"  pp.  365,  370;   Burnyeat,  p.  45;   Edmundson,  p.  92. 

2  S.^Smith,  "  Historyof  New  Jersey,"  p.  80;  New  Jersey  Archives,  vol.  i., 
p.  228.     See  also  Edmundson,  pp.  92,  94. 


224  '^'^^^  FRIENDS.  [Chap.  hi. 

day  of  March,  1676^7,"  consisting  of  forty-four  chapters, 
is  drawn  up  in  the  spirit  of  the  words  just  quoted.^ 

In  1677  two  hundred  and  thirty  Friends  emigrated  in  a 
body  to  the  new  province ;  so  striking  a  circumstance  as 
this  attracted  even  royal  attention,  and  it  is  said  that  as 
the  ship  was  about  sailing  King  Charles  II.,  who  was  "  in 
his  barge  pleasuring  on  the  Thames,  came  alongside  and 
gave  them  his  blessing.  "- 

The  emigrants  from  this  ship  founded  Burlington  in 
1677;  other  emigrants  followed,  so  that  by  1681  four- 
teen hundred  had  come  thither,  mostly  Friends.  Their  just 
treatment  of  the  Indians  not  only  secured  them  from  mo- 
lestation, but  brought  them  supplies  of  maize  and  venison. 
They  were  "  zealous  in  performing  their  religious  service, 
for,  having  at  first  no  meeting-house  to  keep  public  meet- 
ing in,  they  made  a  tent  or  covert  of  sail-cloth  to  meet 
under  "  ;  they  then  met  in  private  houses  until  a  meeting- 
house could  be  built.-'  By  common  agreement,  "  for  the 
well  ordering  of  the  affairs  of  the  church  "  a  monthly  meet- 
ing was  set  up  "  the  15th  of  the  5th  month  [July],  1678." 
At  the  next  meeting  "  it  was  agreed  that  a  collection  be 
made  once  a  month  for  the  relief  of  the  poor  and  such 
other  necessary  uses  as  may  occur,  ...  to  be  collected 
the  First  day  before  the  Monthly  Meeting."^  On  "the 
4th  of  7  month  [September]  1679,"  "  it  was  also  desired 
that  Friends  would  consider  the  matter  as  touching  the 
selling  of  Rum  unto  Indians  [if  it]  be  lawful  at  all  for 
Friends  professing  truth  to  be  concerned  in  it."''  The 
earliest  Epistle  from  an  American  meeting  to  the  Yearly 

1  New  Jersey  Archives,  vol.  i.,  pp.  241  fT.  ;    Smith,  Appendi.x,  pp.  521  ff. 

'^  Smith,  p.  93. 

^  Proud's  "  Pennsylvania,"  vol.  i.,  p.   157. 

*  MS.  Records,  Burlington  Monthly  Meeting;  also  Bowden,  vol.  i.,  p.  401  ; 
A.  M.  Gummere  in  "  Pennsylvania  Magazine  of  History  and  Biography," 
vol.  vii.,  \>.  249;   vol.  viii.,  p.  3,  etc. 

5  MS.  Records,  Burlington  Monthly  Meeting. 


THE  FRIENDS  IN   THE    CAROLINAS.  22$ 

Meeting-  in  London  was  sent  by  Burlington  Friends  in  1 68 1 . 
Friends  continued  to  come  to  this  land  of  liberty,  and  vari- 
ous meetings  were  set  up.  Burlington  Quarterly  Meet- 
ing appears  to  have  been  set  up  in  1680,  and  in  May,  1681, 
it  was  concluded  to  establish  a  Yearly  Meeting  to  be  held 
in  the  "  sixth  month  "  (August)  following.  This  meeting 
was  held  for  four  days.  A  meeting  was  held  annually 
until  1686,  after  which  for  a  number  of  years  it  was  held 
alternately  at  Burlington  and  Philadelphia. 

The  success  which  Friends  had  met  with  in  West  New 
Jersey  naturally  led  them  to  look  toward  East  New  Jersey, 
and  in  1681  it  was  purchased  by  William  Penn  and  eleven 
other  Friends ;  these  increased  the  number  of  proprietors 
to  twenty-four,  among  whom  were  included  those  not 
members.  Several  of  the  new  owners  were  Scotchmen, 
among  them  Robert  Barclay,  the  Apologist ;  he  was  elected 
governor  of  New  Jersey,  but  never  went  out  himself,  ap- 
pointing Thomas  Rudyard  as  his  deputy.^  In  1688  the 
proprietors  surrendered  their  political  rights  to  the  crown. 

The  earliest  Friend  in  the  Carolinas  of  whom  there  is 
any  record  is  Henry  Phillips,  who  lived  where  Hertford 
now  is,  and  who  was  visited  by  William  Edmundson  in 
167 1  ;  he  had  not  seen  a  Friend  for  seven  years.  Ed- 
mundson appointed  a  meeting,  which  was  attended  by 
many  people,  "  but  they  had  little  or  no  religion,  for  they 
came  and  sat  down  in  the  meeting  smoking  their  pipes." 
He  made  some  impression,  however,  for  they  wished  to 
have  more  meetings.^ 

George  Fox  in  1672  was  the  next  visitor,  and  has  left  a 
graphic  account  of  his  visit.^  Edmundson  went  to  Caro- 
lina again  in  1676,  and  from  his  account  it   would  seem 

1   Smith,  pp.  156,  166;  Winsor,  vol.  iii.,  pp.  435  ff.  ;  New  Jersey  Archives, 
vol.  i.,  pp.  376,  383,  395  ff.  ;  Whitehead,  pp.  iiSff. 
-  Edmundson,  p.  59. 
^  "  Journal,"  p.  376. 


226  THE  FRIENDS.  [Chap.  hi. 

that  Friends  were  established  there.^  Though  some  of 
the  inhabitants  may  have  been  religious  refugees  from 
Virginia,  the  accounts  of  Fox  and  of  Edmundson  do  not 
convey  that  impression.  The  early  Quakers  in  North 
Carolina  appear  to  ha\e  been  originally  persons  without 
religion,  and  to  have  been  first  converted  through  the 
efforts  of  these  missionaries.- 

Monthly  and  quarterly  meetings  were  set  up  probably 
as  early  as  1680,  and  George  Fox,  writing  in  1681,  advises 
the  establishment  of  a  Half- Yearly  or  Yearly  Meeting.^ 
In  1698  the  Yearly  Meeting  was  set  up,  and  from  that 
date  to  the  present  has  been  held  regularly.  The  settle- 
ments were  at  first  on  or  near  Albemarle  Sound,  but  as 
the  colony  increased  in  population  the  Friends  spread,  not 
only  in  the  northern  part  of  the  province  but  in  the  south- 
ern, for  we  find  Fox  addressing  an  Epistle  to  Friends  in 
Charleston,  1683,  in  answer  to  one  sent  by  them  to  him 
during  the  pre\-ious  year.'*  During  the  seventeenth  cent- 
ury there  was  perfect  religious  liberty  in  the  Carolinas, 
and,  as  in  Rhode  Island,  Friends  were  very  influential. 
They  reached  the  height  of  their  influence  under  the  ad- 
ministration of  John  Archdale,  himself  a  Friend.  The  his- 
tory of  this  remarkable  man  has  been  too  much  neglected. 
He  appears  to  have  become  a  Friend  under  the  preaching 
of  George  Fox.  He  was  elected  governor  by  the  pro- 
prietaries, his  declaration  being  accepted  in  place  of  the 

1  Edmundson,  pp.  99  ff. 

2  Bowden,  v()l.  i.,  pp.  40S  ff.  ;  Stephen  B.  Weeks,  "The  Religious  De- 
velopment in  the  Province  of  North  Carolina,"  "Johns  Hopkins  University 
Studies  in  History  and  Political  Science,"  Tenth  Series,  Baltimore,  1892, 
pp.  22  ff. 

3  "  Epistles,"  p.  462.  Late  in  1691  or  early  in  1692  Thomas  Wilson 
and  James  Dickinson  visited  Friends  in  North  Carolina,  "  who  were  ex- 
ceeding glad  to  see  [them],  they  not  having  had  any  visit  by  a  traveling 
Friend  for  several  years."  Wilson  .also  speaks  of  the  wolves  roaring  "  about 
the  houses  in  the  night  time."     (Wilson,  p.  29;  Dickinson,  p.  53.) 

4  "  Epistles,"  p.  490. 


PENNSYLVANIA.  22; 

usual  oath,  and,  coming  out  to  the  province,  brought  order 
out  of  the  poHtical  chaos.  Naturally  he  regarded  the 
scruples  of  the  Friends,  and  they  became  members  of  the 
Assembly,  and  held  other  offices.  Though  never  in  the 
majority,  they  held  the  virtual  control  from  1694  to  1699. 

Archdale's  scruples  as  a  F"riend  did  not  prevent  him 
from  requiring  strict  obedience  to  the  laws.  In  1696  the 
representatives  in  South  Carolina  declared  that  Archdale 
by  "  his  wisdom,  patience,  and  labor  had  laid  a  firm  foun- 
dation for  a  glorio\is  superstruction."^ 

The  culmination  of  Quaker  influence  was  reached  in 
Pennsylvania.  This  colony  was  an  obvious  result  of  Penn's 
connection  with  the  Jerseys  already  referred  to,  where  the 
success  of  the  Quaker  colonists  must  have  confirmed  in  his 
mind  a  project  of  securing  a  safe  refuge  for  his  fellow- 
believers  from  persecution.  This,  idea  was  not  original 
with  Penn ;  Fox  had  suggested  it  in  1660.  William  Penn 
joined  the  Quakers  in  1667,  and  almost  at  once  became 
one  of  the  most  prominent  and  influential.  The  story  of 
his  life,  often  told,  is  outside  the  limits  of  this  sketch." 

As  is  well  known,  Penn  obtained  the  grant  of  Pennsyl- 
vania in  return  for  a  debt  due  by  the  crown  to  his  father, 
the  late  Admiral   Penn,^  in  the  year   1681,  and   at   once 

1  Weeks,  pp.  32  ff.  ;  Bancroft,  vol.  ii.,  pp.  11,  12  (last  revision) ;  Bowden, 
vol.  i.,  p.  415.  Archdale  wrote  a  description  of  Carolina,  printed  in  Lon- 
don, 1707.      See  W.  J.  Rivers  in  \^'insor,  vol.  v.,  pp.  285  IT. 

2  See  Frederick  D.  Stone's  admirable  chapter  on  "  The  Founding  of 
Pennsylvania,"  in  Winsor,  vol.  iii.,  pp.  469  fT.  ;  Bowden,  vol.  ii.,  chapters 
i-vi.  Janney's  "  Life  of  Penn  "  is  still  the  best ;  William  Hepwortli  Di.xon's 
"  William  Penn"  is  the  view  of  an  outsider.  John  Stoughton,  "  William 
Penn,"  London,  Hodder  &  Stoughton,  1882,  also  by  an  outsider,  is  the  best 
except  Janney's.  Macaulay's  charges  in  his  "  History  of  England"  against 
Penn,  though  somewhat  modified  in  later  editions,  still  stand  in  the  text. 
They  have  been  disproved  by  Janney,  Dixon,  and  Stoughton  in  their  "Lives  "  ; 
by  John  Paget  in  his  "  Par.adoxes  and  Puzzles,"  Edinburgh,  1874,  and  others. 

3  The  name  was  given  by  the  king  in  honor  of  Admiral  Penn ;  William 
Penn  would  have  called  it  New  Wales,  then  Sylvania,  but  without  avail : 
"nor  would  twenty  guineas  move  the  under-secretary  to  vary  the  name." 
("  Letter,"  "  5th  of  ist  mo.,  1681,"  Janney,  p.  165.) 


228  THE  FRIENDS.  [Chap.  hi. 

made  preparations  for  the  establishment  of  the  new  col- 
ony. No  founder  of  a  State  ever  placed  before  himself  a 
nobler  object  than  did  Penn.  He  desired  "  to  establish  a 
just  and  righteous  [government]  in  this  province,  that 
others  may  take  example  by  it.  .  .  .  The  nations  want  a 
precedent.  .  .  .  I  .  .  .  desire  that  we  may  do  the  thing 
that  is  truly  wise  and  just."  Again:  "There  may  be 
room  there,  though  not  here,  for  such  an  holy  experi- 
ment."^ In  accord  with  these  fundamental  principles,  he 
prepared  and  published  his  well-known  Frame  of  Govern- 
ment, an  admirable  document,  of  which,  though  he  took 
counsel  of  others,  he  was  unquestionably  the  chief  author.- 
In  the  preface  he  lays  down  the  maxim  :  "  Any  govern- 
ment is  free  to  the  people  under  it,  whate\"er  be  the  frame, 
where  the  laws  rule  and  the  people  are  a  party  to  those 
laws ;  and  more  than  this  is  tyranny,  oligarchy,  or  confu- 
sion." What  he  meant  was  shown  by  his  words  in  one  of 
his  early  letters  respecting  the  province :  "  I  propose  .  .  . 
to  leave  myself  and  successors  no  power  of  doing  mischief, 
that  the  will  of  one  man  may  not  hinder  the  good  of  an 
whole  country."^ 

In  examining  the  Frame  of  Government,  and  particularly 
Penn's  charter,  it  must  be  remembered  that  he  could  not 
do  exactly  as  he  wished :  as  in  the  case  of  the  death 
penalty,  and  in  his  having  command  of  the  militia,  etc* 

In  addition  to  Pennsylvania  Penn  acquired  from  the 
Duke  of  York,  as  a  gift,  nearly  what  is  now  the  State  of 
Delaware.^     The  reputation  of  William   Penn  attracted  a 

1  Proud,  vol.  i.,  p.  169;   Janney,  p.   175. 

2  Dixon  tries  to  .show  that  he  was  greatly  indebted  to  Algernon  Sidney ; 
but  see  Janney,  p.  193;  Stoughton,  p.  177;  "  Penns  and  Peningtons,"  p.  t^t,^. 

3  Janney,  pp.  187,  172;  Proud,  vol.  ii..  Appendix  II.  ;  Colonial  Records, 
vol.  i.  ;  Hazard,  "  Annals  of  Pennsylv.ania,"  pp.  55S  ff. 

*  Sections  v.,  xvi.  These  documents  are  printed  in  full  in  Proud,  Hazard's 
"  Annals,"  and  Colonial  Records. 

5  Proud,  vol.  i.,  p.  202;  Colonial  Records,  vol.  i.  ;  Hazard's  "Annals," 
p.  587- 


PENNS  YL  VANIA .  229 

large  number  of  emigrants,  not  only  from  Great  Britain 
but  from  the  Continent,  where  a  pamphlet  descriptive  of 
the  province  was  circulated.  Two  emigrant  ships  sailed 
from  London  in  the  autumn  of  1681.  The  experiences  of 
some  of  these  emigrants  on  their  arrival  were  remarkable.^ 
Penn  sent  out  a  deputy-governor,  William  Markham,  in 
1 68 1,  but  resolved  to  go  himself,  which  he  did  in  1682. 
After  a  voyage  of  about  two  months,  during  which  the 
smallpox  broke  out  on  the  ship,  the  "  Welcome  "  arrived 
off  New  Castle  October  27th.  On  the  29th  (O.  S.)  he 
reached  Upland  (now  Chester),  within  the  bounds  of  his 
province.  He  proceeded  at  once  to  organize  the  govern- 
ment. Philadelphia  had  been  first  laid  out  in  August  or 
September,  1682,  and  "before  Penn  sailed  for  England  in 
1684  had  three  hundred  and  fifty-seven  houses,  many  of 
them  three  stories  high."  "  In  1685  William  Bradford 
established  his  printing-press  in  Philadelphia,  the  first  in 
the  Middle  Colonies."^  Penn  found  much  to  do.  Among 
other  things  he  visited  Lord  Baltimore,  in  order  to  settle 
the  boundaries  between  Pennsylvania  and  Maryland,  but 
the  effort  was  unsuccessful.  Nor  were  the  boundaries 
agreed  upon  until  the  running  of  Mason  and  Dixon's  Line 
in  I  762.^  Penn  also  visited  New  York,  New  Jersey,  and 
attended  the  Yearly  Meeting  in  Maryland.  He  returned 
to  England  in  1684,  impelled  thereto  by  matters,  personal, 

1  Watson,  "  Annals  of  Philadelphia;  "  Hazard,  "  Annals,"  pp.  537,  557. 

2  Stone,  p.  493;  Proud,  vol.  i.,  pp.  233,  241  ff.  ;  vol.  ii.,  Appendix  I. 
(Penn's  Concessions). 

3  The  real  trouble  lay  in  the  ignorance  of  the  English  Government  of 
American  geography,  which  gave  rise  to  many  conflicting  claims  in  the 
colonies.  Penn  was  probably  right  if  the  spirit  of  the  grants  be  taken,  while 
Baltimore  technically  may  have  had  the  advantage.  The  dispute  has  given 
rise  to  attacks  on  Penn's  character,  the  most  modern  of  which  is  that  by 
William  Hand  Browne,  in  "  Maryland,"  American  Commonwealth  Series, 
Boston,  Houghton,  Mifflin  &  Co.,  1884,  pp.  137-149.  Penn's  character  and 
his  letters  and  the  documents  clear  him  of  the  aspersions  cast  upon  him.  Full 
references  as  to  the  dispute  are  given  by  Stone,  in  Winsor,  vol.  iii.,  p.  5I3> 
see  also  Proud,  vol.  i.,  pp.  265-284;  vol.  ii.,  pp.  206-211. 


230  THE  FRIENDS.  .   [Chap.  hi. 

affecting  his  reputation,  and  others  affecting  his  province 
and  the  Society  of  his  adoption.  No  colony  in  America 
had  advanced  so  rapidly ;  schools  and  a  printing-press  had 
been  established,  and  a  population  of  seven  thousand  col- 
lected in  less  than  three  years.  One  of  the  earliest  matters 
to  give  Penn  concern  was  the  just  treatment  of  the  Indians  ; 
before  he  went  out  he  had  refused  a  large  oft'er  for  the 
exclusive  privilege  of  trading  with  the  Indians,  and  had 
written  instructions  to  his  commissioners  regarding  the 
natives,  writing  also  an  Epistle  to  the  latter.  He  cherished 
hopes  of  civilizing  them  and  preserving -amicable  relations 
with  them,  providing  the  differences  between  them  and 
the  settlers  should  be  settled  by  arbitration.  He  did  not 
believe  that  his  charter  extinguished  their  rights  to  the 
land,  but  purchased  from  them  the  land  before  occupation.^ 

The  exact  provisions  of  the  famous  treaty  at  Shacka- 
maxon  are  somewhat  problematical,  but  there  is  no  doubt 
that  the  common  tradition  preserves  the  spirit  of  the  in- 
terview and  Penn's  high  purposes.- 

The  majority  of  colonists  at  first  were  Friends  from 
England  and  Wales,  but  there  were  also  a  number  from 
Germany,  among  them  some  from  Kriesheim,  Germany, 
near  Worms.  According  to  Sewel  these  were  converted 
by  William  Ames,  one  of  the  early  Quaker  missionaries, 
who  visited  the  Palatinate  in  1659.  "On  the  settlement 
of  Pennsylvania  in  America  .  .  .  they  unanimously  went 
thither.  "•'     They  settled  at  a  place  they  called   German- 

1  Proud,  vol.  i.,  pp.  211-215,  300;  Hazard's  "Annals,"  pp.  519,  532, 
581,  595  ;  Bowden,  vol.  ii.,  pp.  57  ff.  Penn  is  said  to  have  given  in  all 
about  ;^20,ooo  to  the  Indians.     (Bowden,  vol.  ii.,  p.  72.) 

2  Stone,  in  Winsor,  vol  iii.,  p.  513,  and  "  Pennsylvania  Magazine  of  His- 
tory," vol.  vi.,  p.  217;  Janney,  p.  213.  The  well-known  picture  of  West 
gives  a  totally  wrong  idea  of  Penn's  appearance ;  far  from  being  a  portly, 
middle-aged  man,  he  was  only  thirty-eight  years  old,  athletic,  active,  and 
graceful. 

3  Sewel,  p.  196;  Proud,  vol.  i.,  p.  219;  "  Pennsylvania  Magazine  of  His- 
tory," vol.  iv.,  p.  I. 


PENNS  YL  VA  NIA .  2  3 1 

town.  Such  was  the  origin  of  this  well-known  division  of 
Philadelphia.  Among  the  Germans  was  Francis  Daniel 
Pastorius,  the  hero  of  Whittier's  "  Pennsylvania  Pilgrim." 

It  would  be  interesting  to  give  the  history  of  this  ex- 
periment in  government  in  Pennsylvania,  but  the  limits  of 
this  sketch  and  its  character  forbid  it.  Suffice  it  to  say 
that  though  the  proprietor  and  his  government  were  not 
without  great  trials  and  testings,  if  prosperity,  peace  with 
the  Indians,  and  development  are  any  criterion,  Penn's  ex- 
periment must  be  pronounced  a  success,  at  least  for  the 
first  ten  years.  Under  Penn's  deputies  and  the  royal  ad- 
ministration there  was  much  political  disorder,  but  in  spite 
of  this  the  colony  developed  satisfactorily  in  material  pros- 
perity, so  that  in  i  700  it  was  one  of  the  most  prosperous 
of  all  the  English  colonies. 

"  Our  first  concern  was  to  keep  up  and  maintain  our  re- 
ligious worship,"  so  writes  one  of  Penn's  companions  on 
the  "  Welcome."^  The  meetings  were  first  held  in  private 
houses,  but  meeting-houses  were  soon  built.  The  first 
monthly  meeting  was  held  "  the  9th  day  of  the  Eleventh 
month  [January,  1682/83],  being  the  third  day  of  the 
week,  1682,"  "and  every  third  meeting  shall  be  the 
Quarterly  Meeting."  Within  three  months  nine  meetings 
for  worship  and  three  monthly  meetings  had  been  set  up. 
There  were  a  few  Friends  in  the  province  before  Penn  ac- 
quired it,  and  there  appears  to  have  been  a  monthly  meet- 
ing at  Upland  (Chester)  in  1681.- 

1  Richard  Townsend.     Proud,  vol.  i.,  p.  229;  Bowden,  vol.  ii.,  p.  17. 

2  Bowden,  vol.  ii.,  p.  19;  Michener,  p.  50.  There  is  an  account  of  these 
early  settlers,  some  of  them  claiming  to  be  Friends,  in  the  "Journal"  of 
Jasper  Bankers  and  Peter  Sluyter  (Long  Island  Historical  Society  Publica- 
tions, vol.  i.,  Brooklyn,  1867).  There  is  no  doubt  from  the  description  that 
they  were  of  those  who  had  "  run  out  from  the  truth,"  and  who  gave  Fox, 
Edmundson,  and  Burnyeat  so  much  concern.  As  this  account  has  been 
recently  quoted  as  a  fair  description  of  the  Friends  of  this  period  (Browne's 
"  Maryland,"  p.  135),  this  notice  seems  called  for. 


232  THE  FRIENDS.  [Chap.  hi. 

The  Friends  of  the  new  colony  attended  the  Yearly 
Meeting  at  Burlington,  and  in  1683  a  proposition  was  made 
that  there  should  be  a  Yearly  Meeting  for  Friends  of  all 
the  North  American  colonies ;  but  this  was  not  acceptable 
to  the  other  bodies  of  Friends,  and  nothing  came  of  it. 
Yearly  Meetings  were  held  in  Philadelphia  during  1683 
and  1684,  and  an  effort  was  made,  by  sending  Epistles  to 
"  Carolina,  Virginia,  Maryland,  and  all  thereaway  ;  also  the 
other  way  to  New  England  and  Rhode  Island,"  to  in- 
duce the  distant  Friends  to  send  two  or  three  delegates 
to  Philadelphia  as  a  center.  Women  Friends  also  held  a 
Yearly  Meeting,  and  sent  an  Epistle  to  the  Women  Friends 
of  England.^  In  1685  it  was  concluded  that  the  Yearly 
Meeting  should  be  held  alternately  at  Burlington  and 
Philadelphia ;  a  Yearly  Meeting  of  ministers  was  also  es- 
tablished. In  1685,  1686,  and  1687  Friends  attended  from 
Maryland,  New  York,  and  Long  Island.  The  large  and 
growing  body  was  not,  however,  without  its  troubles,  for 
in  1 69 1  began  the  schism  of  George  Keith,  which  afTected 
not  the  religious  organization  but  the  political  organization 
as  well,  helping  to  deprive  Penn  for  a  time  of  his  province.^ 

1  "  Tlie  Friend"  (Philadelphia),  vol.  xviii.,  p.   134. 

2  George  Keith  was  a  Scotchman,  a  man  of  unusual  ability,  but  ill  balanced. 
He  was  highly  educated,  and  was  brought  up  as  a  rigid  Presbyterian.  How 
he  came  to  join  the  Society  is  not  known.  He  was  for  about  thirty  years 
a  stanch  upholder  of  the  views  of  Friends  and  bore  his  full  share  of  the 
"  sufferings  for  the  truth."  He  took  an  active  part  with  Penn  and  Barclay 
in  public  disputes  in  defending  the  doctrines  of  the  Society.  Before  he  went 
to  America  he  had  occasioned  some  anxiety  on  account  of  speculative  opinions 
which  he  had  embraced.  In  1687  he  ran  the  dividing  line  between  F.ast  and 
West  Jersey,  and  in  1689  he  removed  to  Philadelphia  on  his  appointment  as 
head-master  of  the  "  public  school  "  just  started,  which  still  flourishes,  the 
William  Penn  Charter  .School.  At  the  end  of  a  year  he  was  released  from 
the  position  at  his  own  request.  His  opposition  to  the  Society  first  made 
itself  openly  manifest  at  this  time — why,  it  is  liard  to  tell,  though  Gough  inti- 
mates that  disappointment  at  not  being  recognized  as  leader  on  the  death  of 
George  Fox  (1690)  occasioned  his  defection.  He  was  disowned  by  the  Friends 
in  America,  1692.  Appealing  to  the  various  meetings  in  Pennsylvania  and 
New  Jersey,  he  carried  his  case  to  the  London  Yearly  Meeting,  1694;  after 
occupying  the  careful  attention  of  that  meeting,  and  the  one  in  1695,  he  was 


THE  KEITH  SCHISM. 


233 


This  schism  shook  the  Society  in  the  Middle  Colonies,  and 
also  in  England,  to  its  foundations.  There  was  much  acri- 
mony exhibited  on  both  sides,  but  Keith  seems  to  have 
been  violent  in  his  language  and  overbearing  in  his  manner. 
To  his  opponents  he  certainly  appeared  to  be  an  "  apostate," 
and  it  is  not  unnatural  that  they  should  have  used  strong 
language.  He  accused  two  ministers  of  teaching  that  the 
inward  Christ  alone  was  sufficient  for  salvation  ;  he  charged 
that  the  discipline  was  lax  ;  that  Friends  had  departed  from 
their  testimony  and  practice  against  war ;  he  wished  changes 
made  in  various  ways ;  and  openly  in  a  meeting  accused 
Friends  of  meeting  together  "  to  cloak  heresies  and  deceit." 
There  is  no  doubt  that  some  of  his  charges  were  true  as 
to  individuals  and  that  there  was  some  truth  in  others,  but 
the  way  in  which  they  were  preferred,  and  their  wholesale 
character,  was,  to  say  the  least,  altogether  out  of  order, 
while  in  others  his  charges  were  without  foundation.  The 
documents  issued  officially  by  the  Society  in  England  (see 
p.  201)  and  in  America  show  incontestably,  that,  whatever 
individuals  might  say,  the  Friends  in  1693,  as  a  body, 
were  sound  on  the  fundamental  doctrines  of  the  Christian 
religion.^ 

disowned  in  London  also.  This  action  was  without  precedent,  and  jt  is  likely 
that  the  English  Friends  only  took  cognizance  of  the  case  because  the  schism 
had  extended  to  England.  Keith  joined  the  Church  of  England  in  1700,  was 
ordained,  and  in  1702  was  sent  to  America  by  the  Society  for  the  Propagation 
of  the  Gospel  in  Foreign  Parts.  His  mission  was  not  a  success  so  far  as 
converting  the  Quakers  was  concerned.  After  an  absence  of  about  two  years 
he  returned,  was  given  a  living  in  Sussex,  where  he  died  in  1716.  He  was 
particularly  bitter  against  his  old  associate  Penn.  Croese,  book  i.,  p.  150; 
book  ii.,  p.  164,  and  Appendix;  Sewel,  pp.  504,  510,  535,  616,  636,  648, 
664;  Gough,  vol.  iii.,  chaps,  vi.,  viii.,  xiii.  ;  Dickinson,  p.  52;  Wilson,  p.  32; 
Bownas,  pp.  54 ff.  ;  Bowden,  vol.  ii.,  chap.  iv.  ;  Smith,  "  History  of  Penn- 
sylvania" in  Hazard's  "Register  of  Pennsylvania,"  vol.  vi,,  pp.  242  ff.  ; 
Turner,  chap.  xiv.  ;  Burnet,  "  History  of  His  Own  Time,"  p.  670,  London, 
Reeves  &  Turner  (1883) ;  see  also  "  George  Keith,"  Dictionary  of  National 
Biography,  London  and  New  York,  Macmillan  &  Co.,  1892. 

1  "  A  Confession  of  Faith,"  etc.  "  Given  forth  from  the  Yearly  Meeting 
at  Burlington,  the  7th  of  7th  moneth,  1692."  Printed  and  sold  by  William 
Bradford  in   Philadelphia,  1693   (2d  ed.).     "The   Christian  Doctrine  and 


234  ^^^  FRIENDS.  [Ch Ai>.  in. 

Keith's  followers  set  up  a  new  ort^anization,  called  the 
"  Christian  Quakers  and  Friends,"  but  the  organization 
did  not  last  very  long.  Keith's  connection  with  political 
matters  must  be  passed  over,  as  well  as  the  general  political 
matters  of  the  colony.  The  colony  was  taken  possession 
of  by  the  crown,  mainly  on  account  of  the  refusal  of  the 
Assembly  to  vote  any  money  for  military  purposes,  though 
Penn's  arrest  for  treason,  and  the  Keith  disorders  had  their 
influence  in  bringing  it  about.  The  colony  was  restored 
to  Penn  in  1694.  It  has  been  claimed  that  he  did  not  at 
that  time  object  to  granting  money  or  men  for  the  defense 
of  the  frontier,  but  it  appears  that  he  simply  said  he  would 
transmit  to  the  Assembly  "  all  orders  that  the  crown  might 
issue  for  the  safety  and  security  of  the  province."^ 

The  Society  continued  to  increase  in  numbers,  so  that 
in  I  700  there  were  forty  individual  meetings  or  congrega- 
tions. There  were  many  Welsh  settlers,  who  took  up  land 
to  the  north  and  west  of  Philadelphia,  and  a  number  of 
meetings  were  established  among  them. 

Thus  the  seventeenth  century  closed  with  congregations 
of  Friends  established  in  all  of  the  colonies  under  the  Eng- 
lish rule,  while  in  Pennsylvania  they  w^ere  the  controlling 
element,  and  in  the  Jerseys  and  Maryland  they  had  much 
influence  in  modifying  legislation. 

Society  of  the  People  called  Quakers,  cleared,  etc.,"  Sewel,  pp.  619-626; 
"Christian  Doctrine,"  etc.,  pp.  6  ff .  (in  part);  Barclay,  "Inner  Life" 
(p.  375,  note),  says  that  Keith  was  disowned  "  for  his  unbearable  temper  and 
carriage."  The  London  Epistle  for  1695  speaks  of  "  G.  K."  as  continuing 
in  "  the  same  spirit  of  discord  and  opposition."  ("  Epistles,"  vol.  i.,  p.  82.) 
For  the  account  of  an  eye  witness  in  London  ;  [John  \\'hiting]  "  Persecution 
Expos'd,"  etc.,  London,  Assigns  of  J.  Sowle,  1715,  p.  231.  For  a  graphic 
account  of  a  personal  dispute  with  George  Keith  at  Lynn,  Mass.  ;  Journal  of 
John  Richardson,  Philadelphia,  Joseph  Crukshank,  1783,  pp.  103-127. 

1  Bowden,  vol.  ii.,  p.  134;  Janney,  chap,  xxviii.,  p.  395;  Proud,  vol.  i., 
chaps,  xi.-xiii. 


CHAPTER    IV. 

THE    EIGHTEENTH    CENTURY. 

It  will  be  impracticable  to  describe  in  detail  the  progress 
of  the  Society  during  the  eighteenth  century,  nor  is  it 
needful,  for  there  are  no  essential  features  of  difference  in 
any  one  part  of  the  country.  During  the  earlier  years  of 
the  century,  Friends,  except  where  the  privileges  had  been 
attained,  were  striving  to  obtain  relief  from  the  imposi- 
tion of  taxes  for  the  support  of  a  state  church,  from  the 
requirement  of  taking  judicial  oaths,  and  from  contribut- 
ing directly  to  the  support  of  the  army.  Their  success 
in  these  respects  in  Massachusetts,  Maryland,  and  North 
Carolina  has  been  already  referred  to,  and,  with  the  ex- 
ception of  military  service,  most  of  the  privileges  sought 
were  acquired.  In  Pennsylvania,  owing  to  the  increase 
of  immigrants  belonging  to  other  denominations,  to  the 
colonial  wars,  and  to  the  dissatisfaction  of  the  English 
Government  with  the  peace  principles  of  the  Quakers,  the 
majority  of  Friends  in  the  Assembly  decreased,  until  in 
1756  six  Friends  vacated  their  seats  in  the  Assembly,  and 
at  the  next  election  others  declined  to  be  candidates.  And 
from  this  time  Friends  discouraged  members  of  the  Soci- 
ety from   holding  any  office.^     The  exact  time  when  the 

1  Colonial  Records,  vol.  vii.,  pp.  82,  84,  86,  292;  Archives,  vols,  v.,  vi.  ; 
Hazard's  "  Register,"  vol.  v.,  p.  1.15;  "  The  Friend"  (Philadelphia),  vols. 
xix.,  XX.;  Thomas  F.  Gordon,  "History  of  Pennsylvania,"  Philadelphia, 
Carey,  Lea  &  Carey,  1829,  pp.  281,  321  ff.,  339  ff.  ;  Bowden,  vol.  ii.,  pp. 
278  ff.  ;  A.  C.  Applegarth,  in  "  Johns  Hopkins  University  Studies,"  vol.  x. 
pp.  427ff. ;  Michener,  pp.  274,  281;  "Memoirs  of  Samuel  Fothergill,"  pp. 
235- 


236  THE  FRIENDS.  [Chap,  iv, 

political  control  of  the  Quakers  ceased  in  Pennsylvania  is 
hard  to  determine. 

The  troubles  in  1754  and  1755  led  to  the  establishment 
in  1756  of  the  first  "  Meeting  for  Sufferings  "  in  America. 
Its  object  primarily  was  to  extend  relief  and  assistance  to 
Friends  on  the  frontiers  who  might  suffer  from  the  Indians 
or  other  enemies,  to  represent  the  Yearly  Meeting,  and  to 
look  out  for  the  interests  of  the  Society,  etc.,  but  not  to 
"  meddle  with  matters  of  faith  or  discipline."^ 

The  Society  of  Friends  continued  to  grow  in  the  vari- 
ous colonies  during  the  first  half  of  the  century,  but  it 
is  difficult  to  arrive  at  a  satisfactory  estimate  of  the  total 
number  of  members.  In  1 700  the  members  in  England 
and  Wales  have  been  estimated  at  about  66,000."  The 
estimates  about  i  760  of  the  number  of  Friends  in  Pennsyl- 
vania and  New  Jersey  would  make  the  number  of  Friends 
in  America  toward  50,000,  perhaps  more.^  But  it  is  im- 
possible to  give  accurate  data.  Bownas,  who  visited 
America  in  1702,  and  again  in  1726,  notices  the  great 
increase  in  numbers  during  the  intervening  period,  and 
speaks  of  several  meetings  of  fifteen  hundred  people.'* 
With  the  cessation  of  persecution  and  the  increase  of 
the  number  of  adherents  had  come  laxity  in  regard  to  the 
good  order  of  the  Society,  and  a  declension  in  spiritual  life. 
This  was  true  of  PLngland  as  well.    The  journals  or  lives  of 

240  ff.  ;  Catharine  Phillips,  pp.  133,  141  ;  Gough,  vol.  iv.,  pp.  458  ff.  In 
Sandwich,  Mass.,  Quarterly  Meeting  Records,  "  No  members  of  Select 
Meeting  [ministers  and  elders]  to  hold  public  office  of  honor,  profit,  or 
trust,"  nor  members  of  "Meeting  for  Sufferings,"  "8th  Mo.  1788." 
"  Pennsylvania  Magazine  of  History  and  Biography,"  vol.  x.,  p.  283. 

1  Michener,  pp.  31  ff. ;  Bowden,  vol.  ii.,  p.  283.  The  New  England  Meet- 
ing appears  to  have  been  established  1775.  "Book  of  Discipline,"  Provi- 
dence, John  Carter,  1785,  p.  77;  Baltimore,  in  1778,  "  Discipline,"  p.  46. 

-  J.  .S.  Rowntree,  p.  73  ;    Barclay,  "  Inner  Life,"  p.  633. 

3  Sparks's  "  Franklin,"  vol.  iv.,  p.  165  (53,000),  but  this  is  much  exag- 
gerated; Hazard's  "  Register,"  vol.  v.,  p.  339  (25,000);  Bowden,  vol.  ii., 
pp.  245,  376. 

4  "  Journal,"  p.   139. 


THE  DISCIPLINE.  237 

Bownas,'  S.  Fothergill,^  Catharine  (Payton)  Phillips,^  Wil- 
liam Reckitt/  Mary  (Peisley)  Neale,^  John  Grififith,*'  and 
others  are  full  of  testimony  to  this  fact  in  America,  and 
the  manuscript  records  of  the  various  meetings  also  bear 
ample  evidence  to  the  same  effect.  The  tendency  was,  as 
Bownas  remarks,  to  run  to  form  rather  than  "  to  abide  in 
the  power  and  life."  There  was  a  great  increase  in  the 
amount  of  secular  business  transacted  in  the  meetings  for 
discipline ;  the  dress  and  manner  of  life  seemed  to  attract 
as  much  if  not  more  attention  than  the  spiritual  condition 
of  the  church.'^  In  1755,  in  New  England  especially,  a 
great  awakening  took  place.  All  who  could  not  show 
their  right  of  membership  were  set  aside  and  were  required 
to  make  new  applications  for  admission.  Queries  relative 
to  the  state  of  the  church  were  directed  by  the  Yearly 
Meetings  to  be  answered,  and  the  replies  sent  to  the 
Yearly  Meeting,  and  there  was  a  general  overhauling  of 
the  church-membership.  The  comparatively  informal 
rules  of  order  soon  became  a  Discipline.  This  movement 
extended  throughout  the  Society,  and  marks  the  begin- 
ning of  the  rigid  rules  of  order  which  so  long  characterized 
it.  As  has  been  well  said :  "  The  increased  attention  to 
the  Discipline,  valuable  and  important  as  it  was,  was  too 
often  associated  with  too  rigid  an  adherence  to  forms,  and 
a  tendency  to  multiply  rules,  and  to  make  the  exact  carry- 
ing of  them  out,  in  a  degree  at  least,  a  substitute  for  that 

1  "  Life,"  p.  139. 

2  "  Memoirs  of  Samuel  Fothergill,"  Liverpool,  1843,  pp.  159,  166,  168, 
187,  214,  280  (a  long  account  of  the  meetings  in  America  in  1756). 

3  "  Memoir  of  Catharine  Phillips,"  Philadelphia,  1798,  pp.  107,  118,  138. 
■^  "  Life,"  London,  1776,  pp.  138,  151. 

^  "  Life  of  Samuel  and  Mary  Neale,"  London,  1845,  pp.  335,  342,  353,  356. 

^  "  Journal,"  1779,  pp.  371,  375,  381,  394. 

'  Sandwich  Monthly  Meeting,  MS.  Records,  "8th  Mo.  1751":  Savory 
Clifton,  an  aged  minister,  "  under  dealing  for  asking  an  hired  minister  to  pray 
for  Butler  Wing's  sick  family."  "  1722,  2nd  Mo."  :  "  Friends  should  not  wear 
periwigs."     "  1761,  4th  Mo."  :  "Gravestones  requested  to  be  removed," 


238  THE  FRIENDS.  [Chai-.  iv. 

patient  and  discriminating  wisdom,  tempered  with  love, 
which  should  ever  characterize  Christian  discipline."^ 

Now  began  the  general  expulsion  of  members  for  marry- 
ing non-members,  the  severe  rules  in  regard  to  dress  and 
language,  and  many  of  those  customs  and  outward  prac- 
tices which  a  later  generation  has  supposed  were  peculiar 
to  Friends  from  their  foundation. 

There  had  been  various  Rules  of  Discipline  observed  in 
England,^  but  no  Book  of  Discipline,  as  such,  had  been 
adopted  by  the  Yearly  Meetings  until  1738,  when  a  man- 
uscript Book  of  Rules  was  sent  down  from  the  Yearly 
Meeting  in  London  to  the  quarterly  meetings.  This  con- 
sisted of  quotations  from  the  minutes  of  the  Yearly  Meet- 
ing and  from  "Advices  "  given  forth  at  various  times.^  In 
America  the  "  Canons  and  Institutions"  (p.  200)  or  a  modi- 
fication of  them  were  in  general  use,  and  though  there  were 
rules  of  "good  order  of  truth"  adopted  by  the  Virginia 
Yearly  Meeting  in  i  702,  and  seventeen  "Queries  "  adopted 
in  1722,  these  were  not  a  formal  Book  of  Djscipline.*  Nor 
is  it  likely  that  the  references  in  the  Philadelphia  Records 
in  1707  and  171 1  refer  to  anything  more.^  The  regular 
Books  of  Discipline  appear  to  have  been  generally  adopted 
about  1759/'  but  they  were  all  in  manuscript."     With  the 

1  J.  B.  Braithwaite,  "  Memoirs  of  J.  J.  Gurney,"  vol.  ii.,  p.  13. 

2  See  "  Treatise  Concerning  Christian  Discipline,  Compiletl  with  the  Ad- 
vice of  a  National  Meeting  of  the  People  called  Quakers  held  in  Dublin,  in 
the  Year  1746,"  by  John  Rutty,  M.D.      Printed  in  the  year  1752. 

3  Barclay,  "  Inner  Life,"  p.  527.  It  was  not  until  1783  that  this  collec- 
tion was  printed.  (London,  James  Phillips,  1783.)  It  has  been  the  basis 
of  all  subsequent  editions  and  "  Disciplines  "  issued  by  the  English  Friends. 

4  Virginia  MS.  Records,  "  21st  to  23d  of  7th  mo.[Sept.]  1722." 

5  Michener,  pp.  250  ff. 

6  The  Virginia  Yearly  Meeting  adopted  a  comparatively  full  Discipline  in 
1758,  which  was  referred  to  as  a  "Book  of  Discipline  "  in  an  Ljjistlc  to  "  the 
Yearly  Meeting  for  Pennsylvania  and  New  Jersey,"  dated  "  the  i3tli  of  the 
5th  mo.  to  the  15th  of  the  same  inclusive,  1758."  Baltimore  \'early  ]\Iect- 
ing  adopted  a  Boole  of  Discipline  in  1759  (no  Queries)  ;  New  England  either 
in  1759  or  1760.      (Sandwich  Monthly  Meeting  Records,  8th  mo.  1760.) 

"<  New  England  Friends  revised  their  Discipline  in  1785,  compared  it  with 


MIDDLE  AGES   OE  QUAKERISM.  239 

adoption  and  strict  carrying  out  of  a  system  of  outward 
rules  came  an  almost  total  cessation  of  aggressive  efforts 
to  spread  the  doctrines  of  the  Society,  and  even  of  mis- 
sionary efforts.  The  visits  of  ministers  from  the  Old 
World  or  from  the  various  parts  of  America  were  almost 
wholly  confined  to  the  established  congregations,  and  their 
service  to  warning,  exhorting,  or  encouraging  the  mem- 
bers to  be  faithful  to  the  "  testimonies  "  ;  not  that  the  gos- 
pel was  not  preached,  nor  the  shortcomings  seen,  but  the 
remedy  was  thought  to  be  a  fuller  support  of  the  Disci- 
pline. In  other  words,  the  "  policy  was  purely  defensive ; 
they  placed  great  reliance  upon  penalties  as  a  means  for 
preventing  misconduct,  and  they  endeavored  to  erect  ex- 
ternal barriers  against  the  contamination  of  the  world." 
They  were  truly  philanthropic,  and,  as  will  be  seen,  advo- 
cated earnestly  the  cause  of  the  Indian  and  the  slave.  But 
their  spirit  in  spreading  the  gospel  was  widely  different 
from  that  of  their  predecessors  of  the  seventeenth  century. 
Never,  perhaps,  has  there  been  a  better  example  to  illus- 
trate the  fact  that  a  church  which  is  not  aggressive  is  sure 
to  decline.  When  the  records  are  examined  and  the  lists 
of  disownments  for  "  marrying  out  "  and  for  external  in- 
fractions of  the  Discipline  are  read,  the  wonder  is  that 
there  was  any  Society  left ;  well  has  the  period  been 
termed  the  "  middle  age  of  Quakerism."  Not  till  the 
nineteenth  century  was  there  an  abatement  of  this  policy. 
Another  serious  result  must  be  noticed.  There  grew 
up  an  idea  that  internal  guidance  alone  was  essential, 
and  this  led  to  a  depreciation  of  the  importance  of  the 
Scriptures  and  of  the  ministry  of  the  Word.  This  is 
shown  by  the  decrease  in  the  number  of  the  ministers  and 
the  great  increase  in  the  number  of  the  elders  and  over- 

that  of  London,  17S3,  and  those  of  tlie  neighboring  Yearly  Meetings,  and 
printed  it  1785.     Philadelphia  followed  in  1797. 


240  THE  FRIENDS.  [Chap.  \\. 

seers. ^  For  fifty  years  or  more  there  was  no  regular  mem- 
bership ;  those  who  attended  the  meetings  and  were  be- 
lieved to  be  converted  and  to  hold  the  views  of  the  Society 
were  deemed  members.  Such  were  invited  to  sit  in  the 
"  men's  meetings  "  (meetings  for  discipline),  and  also  the 
children  of  such  when  old  enough  and  thought  suitable.- 
Lists  of  such  persons  were  made  out  and  kept,^  and  such 
as  behaved  disorderly  were  "denied,"  "disowned,"  that 
is,  expelled.  It  was  not  until  1737  that  positive  legisla- 
tion on  membership  was  enacted  by  London  Yearly  Meet- 
ing. The  occasion  which  brought  it  about  was  the  diffi- 
culty in  determining  who  were  the  "poor,"  and  it  was 
determined  that :  "  All  Friends  shall  be  deemed  members 
of  the  Quarterly,  Monthly,  and  Two- Weeks  Meeting  with- 
in the  compass  of  which  they  inhabited  or  dwelt  the  ist 
day  of  the  Fourth  Month,  1737";  and  "the  wife  and 
cJiildrcn  to  be  deemed  members  of  the  Monthly  Meeting 
of  which  the  husband  or  father  is  a  member,  not  only  dur- 
ing his  life  but  after  his  decease."'^  Such  is  the  minute 
which  fixed  upon  the  Society  the  peculiarity  of  "  Birth- 

1  Elders  appear  to  have  been  first  appointed  in  England  in  1727,  and  over- 
seers in  1752,  and  probably  about  the  same  time  in  America.  In  the  early 
days,  elder  and  minister  were  often  synonymous,  and  in  New  England  in 
1728  an  overseer  appears  to  have  been  equivalent  to  the  modern  elder.  (See 
also  Rutty's  "  Discipline,"  pp.  26  ff.)  Tliough  Philadelphia  as  early  as  1714 
appointed  elders  "  to  sit  with  the  ministering  friends,"  the  name  appears  to 
have  been  used  in  its  popular  sense.  (Barclay,  "  Inner  Life,"  pp.  523,  527; 
Sandwich  Records,  "  ist  Mo.  24,  1728-29";  Michener,  pp.  169  ff.)  It 
should  be  said  that  persons  with  some  of  the  duties  of  overseers  were  ap- 
pointed as  early  as  1668,  but  the  "  overseer  "  as  now  understood  was  not 
appointed  until  1752. 

'^  "  When  about  twenty  years  of  age  I  was  invited  by  Friends  to  be  a  mem- 
ber of  the  men's  meeting  in  Cork"  (1677).  ("  Life  of  Joseph  Pike,"  by 
John  Barclay,  London,  Darton  &  Harvey,  1837,  p.  39;  see  also  pp.  40,  131  ; 
Barclay,  "  Inner  Life,"  pp.  361  ff.) 

3  Beck  and  Ball,  pp.  253,  254;  W.  Tanner,  "  Lectures  on  the  Early  His- 
tory of  the  Society  of  Friends  in  Bristol  apd  Somersetshire,"  London,  A.  W. 
Bennett,  1858,  pp.  63  ff. 

*  Barclay,  "  Inner  Life,"  p.  520;  Rowntrce,  p.  112.  It  should  be  said 
that  Friends  from  the  earliest  days  have  taken  care  of  their  own  poor. 


TREATMENT  OF   THE  INDIANS.  24 1 

right  Membership."  The  vast  importance  of  this  step  was 
not  appreciated  for  some  time.  It  changed  the  Society 
of  Friends  from  a  church  of  behevers,  at  least  in  theory, 
to  a  corporation  or  association  of  persons  some  of  whom 
always  would  be  among  the  unconverted.  Youth  had 
been  no  hindrance  in  the  early  days,  provided  the  person 
was  believed  to  be  converted  ;  now  membership  for  a  large 
number  had  no  connection  with  conversion.  Another 
effect  was  to  lessen  the  desire  to  proselytize.  It  is  still 
an  open  question  with  many  whether  "  Birthright  Mem- 
bership "  has  not  been  an  evil.^  This  rule  was  adopted  in 
America  probably  about  1755,  when  the  revival  of  the 
Discipline  took  place. 

It  remains  to  notice  three  important  matters :  two  in 
which  the  Friends  of  the  seventeenth  century  took  the 
deepest  interest,  and  one  which  was  the  cause  of  much 
suffering — relations  to  the  Indians,  relations  to  slavery, 
and  the  American  Revolution. 

The  feelings  of  George  Fox  toward  the  Indians  have 
already  been  referred  to.  In  his  travels  he  held  a  number 
of  meetings  with  them,  and  after  his  return  from  his  visit 
to  America  wrote  to  Friends  in  that  country  urging  them 
to  preach  the  gospel  to  the  natives.-  The  early  mission- 
aries frequently  had  meetings  with  the  Indians,  and  the 
intercourse  between  the  natives  and  Friends  was  almost 
without  exception  friendly.  Penn's  treatment  of  them  in 
the  Jerseys  and  afterward  in  Pennsylvania  is  a  matter  of 
common  history. ^     It   is   stated  that  from  1733   to   1751 

1  See  "Friends'  Quarterly  Examiner,"  London,  4th  mo.,  1872,  p.  249; 
also  R.  Barclay,  "  On  Membership  in  the  Society  of  Friends"  (answer  to 
above  article),  London,  Samuel  Harris  &  Co.,  1872.  Some  hold  the  view 
that  the  action  of  1737  was  simply  a  declaration  of  what  had  been  a  custom, 
but  there  does  not  seem  to  be  sufficient  evidence  for  this  position. 

2  "  Epistles"  252,  355,  371,  379,  412  (pp.  253,  426,  462,  477,  553). 

3  Smith's  "New  Jersey,"  pp.  95,  144,  533,  etc.;  Proud,  vol.  i.,  pp.  194, 
213,  300;  vol.  ii.,  p.  292;  A.  C.  Applegarth,  "Johns  Hopkins   University 


242  THE  FRIENDS.  [Chap.  iv. 

;^8366  were  expended  for  the  benefit  of  the  Indians  in 
Pennsylvania.  Great  efforts  were  made  to  prevent  the 
sale  of  liquor  to  thein,  and  to  prevent  cheating  in  trade. 
"  Strict  amity  between  the  Indians  and  the  first  and  early 
settlers  of  Pennsylvania  and  New  Jersey  and  their  succes- 
sors [lasted]  for  above  seventy  years."  ^  The  first  serious 
hostilities  were  "in  1755,  and  were  contemporaneous  with 
the  retirement  of  the  Friends  from  political  supremacy. 
The  Friends  did  not  cease  their  eff"orts  for  the  amelioration 
of  the  natives.  They  were  visited  from  time  to  time  by 
traveling  Friends,^  and  in  1756  an  association  was  formed 
for  "  gaining  and  preserving  peace  with  the  Indians  by 
pacific  measures."  Friends  also  believed  it  right  to  be 
present  when  treaties  were  being  negotiated,  to  influence 
right  treatment  if  nothing  else.  They  were  charged  with 
abetting  the  Indian  enemies  of  the  province,  and  greatly 
slandered.^  The  Meeting  for  Sufferings  in  Philadelphia 
again  and  again  had  the  Indians  under  consideration,  and 
also  addressed  Epistles  to  them,  and  later  established 
schools  and  missions  for  them,  the  first  near  the  New  York 
and  Pennsylvania  boundary  line  near  the  Alleghany  River; 
later  still  (1803)  a  mission  was  established  at  Tunessasa, 
which  still  exists  (1894).  The  interest  was  not  confined 
to  Pennsylvania,  but  was  felt  in  Maryland,  New  York,  and 
New  England  as  well,  where  committees  were  appointed 
and  active  work  done.'^ 

Studies,"  vol.  x.,  pp.  450  ff.  ;  Colonial  Records,  Pa.,  vols,  i.,  ii.,  iii.  ;  Winsor, 
vol.  iii.,  pp.  473,  489;  "  Historical  Magazine,"  vol.  vi.,  p.  64;  "Journal" 
of  John  Richardson,  Philadelphia,  1783,  pp.  123  ff.  (an  interesting  descrip- 
tion by  a  spectator  of  one  of  Penn's  treaties  with  the  Indians) ;  "  Journal" 
of  Joseph  Oxley,  London,  1837,  p.  323. 

1   Proud,  vol.  ii.,  p.  325. 

"  John  Woolman,  "  Journal,"'  \>.  144  (1763). 

^  "  The  Friend"  (Philadelphia),  vol.  xx.,  pp.  13  ff. 

*  For  an  extended  account  see  "  North  American  Indians  and  Friends 
...  to  the  year  1843,"  London,  Edward  Marsh,  1844;  Bowden,  vol.  11., 
chap.  ill.  ;  see  also  the  various  volumes  of  "  The  Friend"  (Philadelphia). 


EARLY  FRIENDS  AXD   SLAVERY.  243 

The  position  of  the  Society  as  to  slavery  for  a  long  time 
was,  like  that  of  the  other  religious  bodies  of  the  day, 
toleration.  George  Fox  first  came  into  contact  with  slav- 
ery in  167 1  at  Barbadoes,  and  his  heart  was  stirred  up 
against  the  sinfulness  of  the  slave-trade  and  filled  with 
compassion  for  the  slave.  He  regarded  the  slave  as  a 
man,  and  plainly  told  the  slaveholders  that  if  they  were  in 
the  condition  of  their  slaves  they  would  consider  it  "  very 
great  bondage  and  cruelty."  He  also  urged  that  negroes 
should  be  dealt  with  "  mildly  and  gently,"  and  after  cer- 
tain years  of  servitude  be  set  free.  His  Epistles  to  Amer- 
ica frequently  urge  upon  Friends  to  preach  the  gospel  to 
them,  coupling  them  with  the  Indians.'  William  Edmund- 
son,  in  1675,  at  Barbadoes  preached  to  the  negroes,  and 
also  told  the  governor  that  Christ  had  died  for  them  as  for 
all  men.-  William  Penn  in  the  articles  of  "  The  Free  Soci- 
ety of  Traders  "  (1682)  provided  for  the  freedom  of  negro 
slaves  after  fourteen  years'  service. ^  But,  like  the  Friends 
generally,  he  seems  to  have  adopted  the  custom  and  owned 
slaves,  and,  through  no  fault  of  his  own,  died  a  slavcv 
owner,  his  purpose  and  directions  to  set  his  slaves  free  not 
having  been  complied  with.*  The  negroes  were  well 
treated  by  the  Friends,  Penn  particularly  exerting  himself 
on  their  behalf.^  But  the  most  decided  effort  on  behalf 
of  the  slave  was  made  by  the  German  Friends,  already 
mentioned  (p.  230),  who  at  a  "  meeting  at  Germantown  held 
the  1 8th  of  the  Second  Month  [April],  1688,"  addressed 

1  "Journal,"  p.  354;  "Epistle"  355  (p.  406);  "The  Friend"  (Philadel- 
phia), vol.  xvii.,  p.  29. 

2  "  Journal,"  pp.  71  ff. 

3  Bowden,  vol.  ii.,  p.  190;  Watson's  "Annals,"  p.  480;  "  Pennsylvania 
Magazine  of  History,"  vol.  v.,  p.  45. 

•4  Janney,  pp.  435  ff.  ;  Michener,  p.  331  ;  Bowden,  vol.  ii.,  p.  196.  There 
are  reasons  for  thinking  that  Penn's  secretary  took  slaves  for  debt  without 
his  knowledge. 

5  Proud,  vol.  i.,  p.  423;  Michener,  p.  336. 


244  ^-^^   FRIENDS.  [Chap.  iv. 

a  protest  "  against  the  traffic  in  the  bodies  of  men,"  and 
against  handHng  "  men  as  cattle."  To  the  monthly  meet- 
ing this  was  "so  weighty"  that  it  was  referred  to  the 
quarterly  meeting,  and  further  referred  to  the  Yearly 
Meeting  the  same  year,  which  records:  "A  paper  was 
presented  by  some  German  Friends  concerning  the  lawful- 
ness and  unlawfulness  of  buying  and  keeping  negroes.  It 
was  adjudged  not  to  be  proper  for  this  meeting  to  give  a 
positive  judgment  in  the  case,  it  having  so  general  a  rela- 
tion to  many  other  parts ;  and  therefore  at  present  they 
forbear  it."  This  document  is  believed  to  be  the  first 
official  protest  of  any  religious  body  against  slavery.^  This 
action  of  the  sturdy  Germans  was  not  without  effect,  for 
in  1693  it  was  advised  that  no  slaves  should  be  bought 
"  except  to  set  free,"  and  in  1696  the  Yearly  Meeting  ad- 
vised Friends  "  not  to  encourage  the  bringing  in  of  any 
more  negroes,"  and  also  that  they  should  be  brought  to 
meetings,  and  in  other  respects  well  cared  for.  After 
this,  at  the  instance  of  Penn  himself,  laws  were  passed 
by  the  Assembly  designed  to  improve  their  moral  condi- 
tion ;  and  after  he  had  left,  laws  were  enacted  to  restrict  the 
importation  of  slaves  into  the  province,  and  in  i  7 1 1  their 
importation  was  absolutely  prohibited.  The  law  was  not, 
however,  acceptable  to  the  Council  in  England,  and  it  was 
rejected  by  that  body,  as  was  also  another  law  imposing  a 
prohibitive  duty  of  twenty  pounds  per  head  on  every  slave 
imported.  The  Pennsylvania  Friends  continued  to  agi- 
tate the  subject  among  themselves,  but  though  individuals 
and  different  monthly  meetings  felt  strongly,  the  Yearly 
Meeting  would  not  commit  itself  to  any  positive  action. 
Among  those  who  were  earnest  in  the  cause  were  Ralph 

1  Michener,  pp.  331  fT.  ;  Bowden,  vol.  ii.,  pp.  192  ff.  "The  Friend" 
(Philadelphia),  vol.  xvii.,  p.  125;  "  Pennsylvania  Magazine  of  History  and 
Biograiiliy,"  vol.  iv.,  p.  28,  where  the  document  is  given  in  full. 


EMANCIPATION   OF  SIAVES.  .    245 

Sandiford,  who  published  a  treatise  against  slavery  in 
I  729,  the  eccentric  Benjamin  Lay,  and  Anthony  Benezet, 
who  were  untiring  in  their  efforts,  by  their  lives,  their 
mouths,  and  their  pens. 

The  most  noted  apostle  of  freedom  to  the  slave,  as  well 
as  the  most  attractive,  was  John  Woolman,  whose  simple 
"  Journal  "  has  charmed  thousands.  To  his  faithful  efforts 
was  largely  due  the  action  of  Philadelphia  Yearly  Meet- 
ing in  1758,  which  directed  a  "  visitation  "  of  all  who  held 
slaves,  and  decided  that  all  who  should  "  be  concerned  in 
importing,  selling,  or  purchasing  sla\'es  "  should  be  for- 
bidden to  sit  in  meetings  for  discipline.  It  was  not,  how- 
ever, until  1776  that  slaveholders  were  to  be  "  disowned  " 
(expelled)  if  they  refused  to  manumit  their  slaves.  New 
England  Friends  in  1758  and  1769  passed  strong  "  min- 
utes "  in  regard  to  slavery,  and  in  i  ']']2  Friends  were  "  dis- 
owned "  for  not  setting  their  slaves  free  ;  in  i  782  no  slaves 
were  known  to  be  held  by  members  of  that  meeting.  In 
New  York  it  was  made  in  1776  a  disciplinary  offense  to 
buy,  sell,  or  hold  slaves.  In  Virginia  the  steps  taken  were 
somewhat  similar  to  those  in  Pennsylvania,  but  in  1784 
meetings  were  directed  to  disown  those  who  refused  to 
manumit  their  slaves.  Baltimore  Yearly  Meeting  took 
similar  action  in  1777.  "  In  the  year  1787  there  was  not 
a  slave  in  the  possession  of  an  acknowledged  Quaker." 
The  interest  in  the  negroes  and  in  the  slaves  in  the  slave 
States  did  not  diminish,  but  for  the  negro,  as  for  the  In- 
dian, the  Society  has  retained  a  deep  interest  ever  since.i 


1  Authorities  for  the  foregoing  paragraphs  :  "  The  Friend  "  (Philadelphia), 
vols,  xvi.,  xvii.  ;  Bowden,  vol.  ii.,  chap.  viii.  ;  "Memoirs  of  Pennsylvania 
Historical  Society,"  vol.  i.,  pp.  366  ff.  ;  A.  C.  Applegarth,  "  Johns  Hopkins 
University  Studies,"  vol.  x.,  pp.  447  ff.  ;  Clarkson,  "  History  of  the  Slave 
Trade";  John  G.  Whittier,  "  Introduction  to  Journal  of  John  Woolman  "; 
Roberts  Vaux,  "Lives  of  Sandiford  and  Lay";  "Journal"  of  John  Wool- 
man;   "Journal"  of  John  Churchman;    Michener,   pp.  32S  ff.       It   should 


246  yilE  FRIENDS.  yCw.w.  \\. 

As  in  England  so  in  America,  Friends  deprecated  any 
appeal  to  arms  for  the  settlement  of  difficulties.  Reference 
has  already  been  made  to  this  in  the  case  of  Pennsylvania 
in  1755.  In  1775  they  took  the  same  position.  Besides 
their  "  testimony  against  war,"  they  had  always  upheld 
the  doctrine  of  submission  to  the  powers  that  be,  where 
conscience  did  not  forbid.  It  was  therefore  fully  in  accord 
with  practice  and  principle  that  Philadelphia  Yearly  Meet- 
ing should  do  all  in  its  power  to  prevent  its  members  from 
countenancing  the  approaching  warlike  struggle  with  Eng- 
land. Addresses  were  issued  to  its  own  members,  and  to 
the  people  at  large,  setting  forth  their  views.  In  1776 
representatives  from  New  England,  Virginia,  and  North 
Carolina  attended  Philadelphia  Yearly  Meeting  to  consult 
on  the  course  to  be  pursued.  With  few  exceptions,  the 
members  of  the  Society  everywhere  did  their  best  to  re- 
main neutral,  the  object  being  to  avoid  all  warlike  meas- 
ures. That  they  were  in  sympathy  with  the  desires  of 
their  fellow-citizens  to  obtain  redress  of  grievances  is  showm 
by  the  fact  that  in  one  of  the  non-importation  agreements 
of  I  765  fifty  of  the  signers  were  Friends.  But  it  was  natural 
that  their  testimonies  and  addresses  against  war  and  their 
peaceable  habits  during  times  of  great  excitement  should 
cause  su.spicion,  and  that  many  should  misunderstand  their 
position.  It  is  altogether  likely  also  that  a  considerable 
number  of  the  Society,  particularly  in  Pennsylvania  and 
New  Jersey,  really  disapproved  of  severing  the  bonds  unit- 
ing the  colonies  with  the  mother-country.  In  consequence 
of  these  circumstances  the  sufferings  of  the  P'riends  were 
great,  especially  so  in  Pennsylvania,  where  they  might 
have  expected  more  consideration.  Refusing  to  serve  in 
the  army,  their  property  was  seized  to  pay  for  substitutes ; 

be  said  that  to  the  self-denying  labor  of  John  Woolman,  who  visited  Friends 
throughout  America,  the  action  of  Friends  toward  slavery  is  greatly  indebted. 


FRIENDS  AND    THE   REVOLUTION.  247 

refusing  to  pay  taxes  levied  especially  for  warlike  pur- 
poses, again  their  property  was  seized.  In  1779  or  there- 
abouts the  Assembly  enacted  a  law  requiring  a  test  oath 
of  all  who  taught  school,  which  virtually  shut  out  Friends 
from  educating  their  own  children,  and  their  remonstrances 
had  little  effect.  But  the  most  aggravated  case  was  the 
arrest  and  banishment  to  Winchester,  Va.,  of  twenty  prom- 
inent citizens  of  Philadelphia,  seventeen  of  whom  were 
Friends,  without  trial,  on  false  charges,  as  they  and  their 
friends  insisted  at  the  time,  and  as  was  afterward  proved.^ 

To  a  greater  or  less  extent  the  experiences  of  the 
Friends  in  Pennsylvania  was  that  of  those  in  the  other 
States.  In  New  England  some  supported  the  Revolution 
actively,  justifying  a  defensive  war,  and  in  Philadelphia 
there  were  many  disownments,  and  also  a  small  separation 
on  the  same  account  in  1781,  where  the  separatists  were 
known  as  the  "  Free  "  or  "  Fighting  Quakers."- 

At  the  conclusion  of  the  war  relief  came,  and  Friends 
loyally  supported  the  new  government.  Soon  after  the 
inauguration  of  Washington  the  Philadelphia  Yearly  Meet- 
ing sent  him  an  address  expressive  of  good  wishes  for  the 
success  of  his  administration,  to  which  he  replied  in  a 
pleasant  and  cordial  manner.^ 

1  Friends  still,  in  spite  of  the  overwhelming  proof  to  the  contrary,  suflfer 
from  these  unjust  charges.  See  Winsor,  vol.  vi.,  pp.  393,  417;  Hildreth's 
"  United  States,"  vol.  iii.,  p.  195. 

2  A  meeting-house  was  built  for  them  at  Fifth  and  Arch  streets,  by  "  gen- 
eral subscription,"  in  1783,  or,  as  the  inscription  on  the  building,  which  is 
still  standing,  says,  "Erected  A.u.  1783,  of  the  empire  8."  The  house  is 
now  occupied  by  the  Apprentices'  Library. 

3  See  for  the  foregoing  paragraphs,  Bowden,  vol.  ii.,  chaps,  xii.,  xiii.  ; 
Michener,  chap,  xxxii.  ;  "Exiles  in  Virginia";  William  Gordon,  "American 
Revolution,"  vol.  iv.,  p.  377;  "  The  Friend"  (Philadelphia),  vols,  xix.,  xx.  ; 
New  York  Historical  Society,  "  Collections,"  1876-78;  "Pennsylvania  Mag- 
azine of  History  and  Biography,"  vols,  i.,  ix.,  xvi.,  etc.  ;  Howard  M.  Jenkins, 
"  Historical  Collections  of  Gwynedd  "  (Philadelphia,  1884),  p.  311,  note. 


CHAPTER    V. 

DIVISIONS    DURING   THE    NINETEENTH    CENTURY. 

[It  should  be  remembered  that  the  titles  in  this  chapter  are  used  simply 
for  the  purpose  of  distinction,  and  are  those  which  are  employed  in  the  United 
States  Census  of  1890.  As  all  divisions  claim  the  name  of  Friends,  some 
course  like  this  is  necessary.] 

The  Separation  of  1827-28. 

The  separation  of  1827-28  sharply  divides  the  earh'er 
history  of  Friends  from  the  later.  The  Society,  which 
had  till  now  presented  an  almost  unbroken  front,  was  to 
be  rent  into  two  parts,  each  sufficiently  large  to  maintain  a 
separate  existence,  and  each  clniming  to  be  the  original 
body. 

During  the  latter  years  of  the  eighteenth  and  the  earlier 
portion  of  the  nineteenth  century  the  attention  of  Friends 
had  been  more  engrossed  with  the  enforcement  of  the  Dis- 
cipline and  the  carrying  out  of  certain  moral  reforms  than 
with  questions  of  doctrine  or  with  evangelization.  The 
elders  and  overseers  gradually  exercised  more  and  more 
authority,  till  they,  with  a  few  of  the  more  weighty  mem- 
bers, virtually  controlled  the  Society. 

In  a  general  way  the  reading  of  the  Scriptures  was  en- 
couraged, but  it  was  before  the  time  of  low-priced  Bibles, 
and  quite  a  number  of  families  did  not  own  a  copy,  while 
others  had  but  a  portion  of  the  book.^     Some  Friends  only 

1  In  a  circular  issued  Ijy  the  I5il)le  Association  of  Friends,  an  association 
founded  by  the  Orthodox  body  after  the  separation,  it  was  stated  that  in  1832 
four  hundred  families  were  without  a  complete  copy  of  the  Scriptures,  while 
one  hundred  and  thirty-eight  had  not  even  a  New  Testament.  If  this  was 
the  case  with  the  body  that  laid  the  greater  stress  on  the  importance  of  the 
Bible,  the  condition  of  affairs  in  the  other  branch  may  be  imagined. 
248 


ELIAS  H/CKS.  249 

read  it  when  inwardly  moved  to  do  so ;  and  some  objected 
to  "fixing  times"  for  reading,  as  being  a  lifeless  form.^ 
The  lack  of  biblical  knowledge  which  naturally  resulted 
from  this  was  not  supplied  by  any  definite  teaching. 
Bible-schools  were  not  yet  known,  and  the  task  of  in- 
structing the  children  was  left  almost  entirely  to  the  par- 
ents, who  too  often  did  not  attend  to  the  duty,  partly  from 
the  fear  of  interfering  with  the  work  of  the  Spirit  in  the 
hearts  of  their  children. - 

The  ministry  was  largely  hortatory,  and  many  meetings 
were  held  in  absolute  silence.  While  there  is  abundant 
evidence  that  there  were  among  the  Friends  during  the 
whole  of  this  period  able  ministers  and  experienced  Chris- 
tians who  were  careful  of  the  younger  members,  neverthe- 
less the  condition  of  spiritual  life  throughout  the  body  was 
low,  and  a  large  proportion  were  Friends  rather  by  tradi- 
tion than  conviction,  and  many  were  careless  and  some 
unbelieving.  The  soil  was  therefore  prepared  for  the  in- 
troduction of  almost  any  new  opinions  that  might  be 
plausibly  presented. 

The  most  prominent  person  connected  with  the  separa- 
tion of  1827-28  was  Elias  Hicks,  an  eloquent  and  popular 
minister  of  Long  Island,  N.  Y.''  He  was  a  man  of  power- 
ful build,  commanding  person,  and  indomitable  will.  He 
had  only  an  elementary  education.  His  mind  was  strong, 
logical,  intense,  and  practical,  rather  than  broad  or  deep. 
His  personal  influence  was  great  and  lasting,  and  where 
he  labored  most  his  following  was  greatest. 

1  This  was  the  view  of  Elias  Hicks.  (See  Foster's  "  Report;"  vol.  ii.,  pp. 
420,  421.) 

2  "  Memoir  of  Rachel  Hicks,"  p.  34. 

^  He  was  born  in  Hempstead  Township,  Long  Island,  N.  Y.,  in  1748. 
His  father  joined  the  Friends  soon  after  the  birth  of  this  son,  and  it  is  prob- 
able that  Elias  Hicks  was  received  into  membership  about  that  time.  He 
traveled  much  as  a  preacher,  his  last  journey  being  when  he  was  eighty  years 
of  age.      He  cUed  in  1830.     (See  "Journal.") 


250  THE  FRIENDS.  [Chai-.  v. 

As  his  teachings  became  the  subject  of  much  contro- 
versy, it  is  necessary  to  go  into  them  rather  fully,  in  order 
that  the  reader  may  understand  the  ground  taken  by  those 
who  objected  to  him.  It  must  be  clearly  understood,  how- 
ever, that  that  body  of  Friends  generally  called  by  his 
name  has  never  formally  accepted  his  doctrine,  and  many 
of  its  members  hold  very  different  views. ^ 

There  were  two  sides  to  his  teaching:  the  practical, 
which  for  many  years  formed  the  greater  part  of  his 
preaching;  and  the  speculative.  He  was  an  ascetic,  con- 
demning all  amusements,  as  such,  saying  that  even  to  put 
on  a  ribbon  to  gratify  one's  self  was  to  worship  it  rather 
than  the  Almighty." 

His  central  position  was  that  "  God  is  a  Spirit,"  that  a 
nianifestation  of  his  Spirit  is  given  to  every  man  every- 
where, and  that  this  alone,  if  followed  and  obeyed,  is  suf- 
ficient for  his  salvation.  This  thought  so  possessed  his 
mind  that  he  came  to  think  that  everything  outward  was 
not  only  non-essential,  but  carnal.  He  went  to  the  logical 
extent  of  the  theory,  and  held  that  the  coming  and  work 
of  Christ  Jesus  in  the  flesh,  the  Scriptures,  and  all  outward 
teaching  were  to  be  classed  among  the  outward  things  and 
therefore  in  no  sense  essential.  The  "  Light  within  "  was, 
he  taught,  the  only  light  that  any  one  need  follow.^  The 
Scriptures  can  do  no  more  than  direct  to  this  inward  prin- 


1  Writers  of  all  parties  agree  that  for  a  number  of  years  he  was  a  sound 
and  able  preacher.     The  controversy  arose  in  the  latter  part  of  his  life. 

2  "  Philadelphia  Sermons,"  p.  133.  Over  a  thousand  printed  pages  of  his 
sermons  were  taken  down  stenographically  and  printed  by  M.  T.  C.  Gould, 
but  they  all  belong  to  the  period  of  the  controversy.  While  liicks  at  first 
refused  to  assume  any  responsibility  for  these  ("  Philadelphia  Sermons," 
Advertisement,  p.  4),  he  afterward  expressed  general  satisfaction  with  them 
("  The  Quaker,"  vol.  iv.,  p.  vii.),  and  near  the  close  of  his  life  writes  that 
"  in  them  all  objections  are  answered  in  regard  to  my  belief  and  doctrine." 
("Six  Queries,  etc.,  to  Elias  Hicks,  etc.,  with  P^lias  Hicks's  Answers."  See 
Foster's  "  Report,"  vol.  ii.,  p.  434.) 

•^  "Philadelphia  Sermons,"  pp.  80-82. 


ELI  AS  HICKS.  251 

ciple,  and  when  they  have  done  this  they  have  finished  their 
work.^  He  taught  that  they  v^ere  the  best  of  all  books,  and 
had  been  given  by  inspiration,  and  were  only  to  be  under- 
stood by  inspiration,  but  that  without  this  in  the  minds  of 
the  readers  they  were  not  only  external,  but  had  been  pro- 
ductive of  "fourfold  more  harm  than  good."-  "The  gospels 
contain  a  history,  a  great  portion  of  which  may  be  true."  ^ 
The  central  cause  of  the  controversy  was  his  teachings 
as  to  the  person  and  work  of  Jesus  Christ.  He  taught  that 
Jesus  was  superior  to  the  rest  of  mankind  because  he  had 
a  greater  work  to  perform,  just  as  a  man  with  five  talents 
needs  greater  power  than  he  who  has  but  one.^  Beyond 
this  he  taught  that  God  placed  Jesus  on  an  equality  with 
man.  In  his  scheme  Jesus  was  a  man  liable  to  sin,  yet  free 
from  it  on  account  of  his  obedience,  so  that  at  the  time 
of  his  baptism  in  the  Jordan  he  became  the  Son  of  God, 
going  through  an  experience  in  this  respect  that  all  of  us 
must  go  through.^  In  his  view,  Jesus  Christ  died  because 
he  was  killed  by  wicked  men,  just  as  any  other  prophet 
was  martyred.  While  Hicks  taught  that  his  willingness  to 
suffer  was  a  pattern  for  us,  he  denied  that  the  Father  had 


1  See  Elias  Hicks's  "Answer  to  Six  Queries,"  Foster's  "  Report,"  vol.  ii., 
p.  432. 

2  "  E.  H.  to  Phebe  Willis,  5th  mo.  1818."  (Foster's  "  Report,"  vol.  ii., 
p.  417.)  In  a  letter  to  the  same  individual,  "23rd  Ninth  mo.  1820"  {Ibid., 
vol.  ii.,  p.  420),  he  writes  as  follows:  "  But  I  may  Add  that  I  sometimes 
think  that  if  they  [the  Scriptures]  are  really  needful  and  useful  to  a  few  who 
make  a  right  use  of  them,  yet  as  I  believe  they  are  doing  great  harm  to  mul- 
titudes of  others,  whether  it  would  not  be  better  for  the  few  who  find  Some 
comfort  and  help  from  them  to  give  them  up  for  a  time  untill  the  wrong  use 
and  abuse  of  them  are  done  away.  ...  It  would  be  a  very  easy  thing  for 
divine  Wisdom  and  Goodness  to  raise  up  and  qualify  some  of  his  faithful 
Servants  to  write  scriptures  if  he  should  think  best,  as  good  and  as  competent 
for  the  generation  in  which  they  lived,  and  likely  would  be  much  better,  than 
those  wrote  so  many  hundred  years  since,"  etc. 

3  "Philadelphia  Sermons,"  p.  315. 

*  "Answers  to  Six  Queries,"  etc.,  Foster's  "Report,"  vol.  ii.,  p.  433; 
"  Philadelphia  Sermons,"  pp.  10,  11,  292. 

5  "New  York  Sermons,"  p.  96;  "  Philadelphia  Sermons,"  pp.  69,  70,  162. 


252  THE    FRIEXDS.  [CiiAr.  v. 

sent  the  Son  into  the  world  to  suffer,  and  he  maintained 
that  when  the  trial  came  Jesus  had  no  alternative,  he  must 
be  faithful  and  suffer,  or  lose  his  standing  with  the  Father 
and  not  be  saved  with  God's  salvation.^  That  the  death 
of  Christ  is  of  any  value  to  us  beyond  the  example  of  it, 
Hicks  denied. - 

It  must,  however,  be  borne  in  mind  that  Elias  Hicks 
was  not  simply  iconoclastic  in  his  teachings.  He  believed 
that  men  are  saved  by  the  power  of  God,  and  he  held  that 
what  he  was  presenting  was  the  simple  spiritual  gospel, 
freed  from  all  the  man-made  additions  and  externalities. 
He  himself  states  emphatically  that  he  had  experienced 
the  power  of  what  he  was  preaching  about.  There  is  a 
passage  of  much  beauty  in  his  journal  in  which  he  de- 
scribes the  kind  of  Saviour  that  man  needs :  one  who  is  all 
the  time  with  him  to  sa\'e  him  at  the  moment  help  is 
needed.^  He  seems  to  ha\-c  thought  that  in  order  to  em- 
phasize the  inw^ard  it  was  necessary  to  deny  the  outward. 
He  distinctly  admits  differing  from  the  first  preachers  in 
the  Society  of  Friends  on  the  subject  of  the  atonement, 
maintaining  that  the  light  was  not  clear  in  their  day  on 
this  subject,  and  they  were  not  therefore  to  blame  for  not 
holding  the  broad  view^s  he  thought  were  the  true  ones.'* 

1  "  The  Quaker,"  vol.  i.,  p.  i6. 

2  Foster's  "  Report,"  vol.  ii.,  p.  424.  As  there  are  frequent  references  in 
his  writings  to  Christ  as  the  Saviour,  the  following  passage  from  his  "Jour- 
nal "  will  explain  what  he  means  by  the  term:  "Therefore  all  the  varied 
names  given  in  Scripture  to  this  divine  light  and  life,  such  as  Emmanuel, 
Jesus,  sent  of  God,  Great  Prophet,  Christ  our  Lord,  Grace,  Unction,  Anointed, 
etc.,  mean  one  and  the  same  thing;  and  are  nothing  less  nor  more  than  the 
spirit  and  power  of  God  in  the  soul  of  man,  as  his  Creator,  Preserver,  Con- 
demner.  Redeemer,  Saviour,  Sanctifier,  and  Justifier."    ("  Journal,"  p.  330.) 

■^  "Journal,"  p.  304. 

*  "  Letter  to  Phebe  Willis,  Ninth  mo.  1820,"  Foster's  "  Report,"  vol.  ii., 
p.  421. 


ORTHODOX  PARTY.  253 

The  Orthodox  Party. 

Previous  to  the  troubles  that  immediately  preceded  the 
separation,  circumstances  both  in  England  and  America 
had  contributed  to  turn  the  attention  of  Friends  particu- 
larly to  the  consideration  of  their  position  on  the  work  and 
person  of  Jesus  Christ.  In  the  early  years  of  this  century 
the  rise  of  the  "New  Lights"  in  New  England  drew  away 
a  number  from  the  Society.  They  openly  denied  the  di- 
vinity of  Christ,  and  held  not  a  few  extravagant  notions, 
which  resulted  in  very  disorderly  proceedings,  especially 
in  Massachusetts.  They  were  finally  after  much  trouble 
got  rid  of,  and  they  came  to  nothing  as  an  organization, 
having  no  element  of  cohesion.^ 

It  will  be  seen  that  these  events,  while  they  served  the 
more  strongly  to  define  the  position  of  Friends  on  an  or- 
thodox basis,  also  aroused  them  to  a  sense  of  danger,  and 
to  the  necessity  of  being  increasingly  careful  in  their  state- 
ments and  teaching  to  emphasize  what  they  felt  some  had 
forgotten.  With  some  slight  difference  of  opinion  they 
held  to  the  simple  statement  in  the  Gospels  concerning  the 
miraculous  birth  of  the  Lord  Jesus,  and  to  his  essential 
oneness  with  the  Father  and  with  the  Holy  Spirit,  though 
they  preferred  not  to  use  the  word  Trinity,  as  being  non- 
Scriptural.  While  not  calling  the  Bible  the  "Word  of 
God,"  which  name  they  reserved  for  Christ,  they  firmly 
believed  in  its  inspiration.  While  the  Spirit  was  primary, 
they  maintained  that  the  Scriptures  bore  testimony  to  the 
Spirit  and  the  Spirit  to  the  Scriptures,  so  that  to  be  com- 
pletely furnished  both  are  needed.  They  held  that  the 
sacrifice  of  Jesus  Christ  on  the  cross  was  necessary  for  the 
sins  of  the  whole  world,  and  that  through  this  sacrifice  the 
gift  of  the  Spirit  is  given  to  every  man  that  cometh  into 

1  Hodgson,  "  History,"  vol.  i.,  pp.  58  ff. 


254  ^^^^  FRIENDS.  [Chap.  v. 

the  world.  They  believed  that  the  light  of  Christ  shone 
into  the  hearts  of  all,  and  that  every  one  would  be  judged 
according  to  the  light  given  to  him.^ 

As  early  as  1805  a  prominent  Friend  objected  publicly 
to  the  doctrines  of  Hicks.-  The  high  esteem  in  which 
Elias  Hicks  was  everywhere  held  made  opposition  to  him 
difficult,  and  people  were  slow  to  believe  that  there  could 
be  any  unsoundness  in  his  ministry  ;  but  gradually  the  op- 
position grew.  One  reason  for  its  slow  development  was 
that  his  discourses  were  generally  on  moral  themes.  He 
also  used  many  of  the  familiar  phrases  common  at  that 
time  among  Friends,  and  would  teach  what  the  Ortho- 
dox considered  unsound  in  a  few  sentences  only.  His 
opposers  afterward  complained  that  in  this  way  he  misled 
many,  who  accepted  his  views  unconsciously.  They  also 
accused  him  and  his  sympathizers  of  using  expressions 
which  sounded  correct  but  which  were  capable  of  other 
meanings.^ 

The  Orthodox  party  found  able  supporters  in  English 
ministers,  who  about  this  time  traveled  extensively  among 
Friends  in  America.  Their  advocacy  and  influence  were 
great.  Thomas  Shilletoe,  William  Forster,  Elizabeth 
Robson,  and  Anna  Braithwaite  were  among  the  most 
prominent. 

1  The  views  here  given  are  understood  by  visiters  generally  to  have  been 
liehl  by  the  Orthodox  party,  so  it  has  not  been  considered  necessary  to  occupy 
space  with  references.  Janney,  however,  is  mistaken  in  thinking  that  they 
held  extreme  views  on  the  atonement,  or  that  those  who  afterward  opposed 
Joseph  John  Gurney  were  inconsistent  in  not  liaving  indorsed  Elias  Hicks. 

2  "  Memoirs  of  Stephen  Grellet,"  vol.  i.,  pp.  142,  143;  Hodgson,  vol.  i., 
pp.  123  ff. 

3  John  Comly,  a  leader  among  the  Ilicksites  in  Pennsylvania,  relates  the 
following  of  himself.  A  Methodist  minister  asked  him  if  he  believed  that 
Christ  was  the  son  of  Joseph  or  the  son  of  God;  he  answered,  "  The  latter, 
undoubtedly,"  and  also  assented  to  the  question  as  to  whether  we  have  access 
to  (jod  by  his  blood.  The  minister  was  satisfied,  but  John  Comly  adds: 
"  Whatever  external  or  material  ideas  he  attached  to  the  terms  of  his  ques- 
tion, the  answers  were  given  with  reference  to  the  spirituality  of  Christ,"  etc. 
("  Journal"  of  John  Comly,  p.  350.) 


ELI  AS  HICKS  AND    THE   ELDERS.  255 

The  trouble  began  in  Philadelphia,  and  the  separations 
elsewhere  were  due  to  it.  There  was  on  both  sides  an  ex- 
ceedingly strong  admixture  of  personal  feeling  all  through 
the  struggle,  which,  however  much  it  may  be  regretted, 
must  always  be  borne  in  mind. 

The  first  open  conflict  of  importance  took  place  during 
the  Philadelphia  Yearly  Meeting  of  1822.  This  was  oc- 
casioned by  the  question  of  sanctioning  a  document  pre- 
pared with  reference  to  a  newspaper  controversy,  in 
which  a  statement  of  certain  doctrines  of  the  Society  was 
involved.^ 

But  the  pivot  of  the  whole  movement  was  the  clash  be- 
tween EUas  Hicks  and  the  Philadelphia  elders.  The  lat- 
ter were  induced,  by  letters  from  New  York,  and  also  by 
statements  of  those  who  had  heard  him  preach  within  the 
limits  of  Philadelphia  Yearly  Meeting,  where  he  was  travel- 
ing with  due  credentials  from  his  own  meeting,  to  seek  a 
private  interview  with  him  in  relation  to  his  reported  un- 
soundness. To  such  an  interview  he  finally  acceded.  But 
on  meeting  him  they  found  a  number  of  his  friends  pres- 
ent. This  was  not  what  they  thought  had  been  agreed 
upon,  and  so  they  withdrew.  A  correspondence  followed, 
in  which  Elias  Hicks  did  not  satisfy  the  elders.  It  was 
held  on  the  one  hand  that  a  minister  traveling  with  the 
proper  credentials  was  bound  to  be  accepted  so  long  as  he 
committed  no  disciplinary  offense  ;  while  on  the  other  hand 
the  elders  claimed  that  their  action  was  in  reference  to 
doctrines  preached  since  his  leaving  home.  Hicks,  mean- 
w^hile,  finished  his  work  in  Philadelphia  and  returned  to 

1  The  publication  was  entitled  "  Letters  of  Paul  and  Amicos,"  first  ap- 
pearing in  a  Wilmington  (Del.)  newspaper,  afterward  published  in  book  form. 
The  document  was  prepared  by  the  "Meeting  for  Sufferings,"  and  consisted 
chiefly  of  extracts  from  standard  writings  of  Friends.  It  was  distinctly  Or- 
thodox, and  was  objected  to  for  doctrinal  reasons,  and  for  being  in  the  nature 
of  a  creed.  The  opposition  was  so  great  that  it  was  not  adopted.  The  Or- 
thodox Yearly  Meeting  afterward  issued  it.     (Hodgson,  vol.  i.,  p.  137.) 


256  THE   FRIENDS.  \Qn\\\  v. 

New  York,  with  a  written  indorsement  given  him  by  one 
of  the  monthly  meetings.  So  great  was  the  feehng  aroused 
that  this  latter  meeting  took  steps  to  remove  its  elders  on 
the  ground  that  they  had  unjustly  spoken  against  an  "  ap- 
proved minister  "  ;  while  one  of  the  quarterly  meetings 
took  measures  to  replace  its  representation  in  the  Meeting 
for  Sufferings  by  those  who  sympathized  with  Hicks.  Both 
these  measures  were  extra-disciplinary  and  without  prec- 
edent, the  latter  being  contrary  to  a  recent  action  of  the 
Yearly  Meeting. 

There  were  charges  and  counter-charges  of  infractions 
of  the  Discipline,  so  that  party  spirit  ran  high  on  both 
sides,  and  the  real  question  at  issue  was  obscured.  One 
reason  for  the  strong  feeling  which  prevailed  was  that  the 
Hicks  party  did  not  appreciate  how  deeply  the  Ortho- 
dox party  felt  in  regard  to  anything  which  in  their  view 
tended  to  lessen  the  work  of  Christ.  Doctrines,  which  to 
the  Hicksites  were  unimportant,  to  the  Orthodox  were  es- 
sential. The  former  did  not  object  to  individuals  holding 
them,  but  to  insist  on  them  as  essential  they  could  not 
understand.  The  result  of  this  was  that  the  opposition  to 
Hicks  was  regarded  as  personal,  as  arising  from  unwor- 
thy motives,  and  as  persecution.  On  the  other  hand,  the 
Orthodox  seem  to  have  been  unable  to  understand  the 
motives  of  their  opponents,  and  would  show  them  no 
leniency.  With  such  feelings  between  the  leaders  of  the 
two  sides,  separation  was  inevitable.  The  Orthodox  ap- 
pear to  have  utterly  failed  to  grasp  the  tendency  of  the 
times.  The  great  movements  in  the  direction  of  political 
and  intellectual  liberty  that  arose  toward  the  close  of  the 
eighteenth  century  were  having  their  effect  upon  the 
Friends.  There  was  a  spirit  that  rebelled  against  the  au- 
thority of  the  elders,  and  proclaimed  that  the  true  principle 


YEARLY  MEETING   OF  1S27.  257 

of  Friends  was  democratic'      Elias  Hicks  undoubtedly  ap- 
pealed to  this  element. 

John  Comly,  of  Byberry,  Pa.,  appears  to  have  been  the 
first  to  decide  that  the  trying  condition  of  affairs  could 
have  no  outcome  but  separation.  As  the  Yearly  Meet- 
ing of  1827  drew  on,  he  traveled  in  different  parts  of  the 
territory  of  the  Yearly  Meeting  -  and  held  conferences  with 
those  like-minded  with  himself,  but  found  comparatively 
few  ready  for  such  a  move.  So  it  was  determined  to  make 
one  more  effort  to  gain  control.  There  seems  to  have 
been  no  thought  of  compromise  on  either  side.  The  first 
thing  was  to  secure  the  appointment  of  a  clerk  to  the 
Yearly  Meeting  who  would  be  favorable,^  the  present  clerk 
being  strongly  Orthodox.  The  three  quarterly  meetings 
who  sympathized  with  Hicks  sent  up  decidedly  more  rep- 
resentatives than  customary,  in  two  cases  double  the  usual 
number.^  The  representatives,  on  whom  devolve  the  re- 
sponsibility of  nominating  clerks,  met,  and  had  such  a  long 
and  stormy  session  that  the  m.eeting  at  large  reassem- 
bled before  they  had  come  to  a  conclusion.  This,  accord- 
ing to  custom,  resulted  in  the  officers  of  the  previous 
year  retaining  their  places  :  they  were  Samuel  Bettle,  clerk, 
and  John  Comly,  assistant.  As  the  latter  w^as  arranging 
for  a  division  of  the  body,  he  strongly  objected,  but  was 
prevailed  upon  to  act.  The  next  morning  he  again  ob- 
jected, on  the  ground  that  there  were  two  irreconcilable 
parties  in  the  meeting,  and  proposed  adjournment.  No 
date  being  mentioned,  this  proposition  was  taken  by  many 

1  Up  to  this  time  copies  of  the  Philadelphia  Discipline  were  almost  exclu- 
sively in  charge  of  the  "overseers  and  clerks,"  and,  in  the  language  of  one  in 
1825,  they  were  "  kept  as  secret  and  as  sacred  as  the  books  of  the  Hindoos." 
(Preface  to  privately  printed  copy  of  Discipline,  Philadelphia,  1825.) 

-  "  Journal,"  pp.  311  fT. 

3  See  chapter  on  Organization,  p.  273. 

4  Foster's  "  Report,"  vol.  i.,  p.  332. 


258  THE   FRIEXDS.  [Chap.  v. 

as  meaning  that  the  Yearly  Meeting  should  be  dissolved, 
so  the  proposition  was  not  accepted. 

It  is  needless  to  describe  the  sessions  of  that  year.  The 
sympathizers  with  Hicks  were  holding  all  along  private 
meetings  perfecting  plans  for  making  "  a  quiet  retreat  from 
the  scene  of  confusion,"  and  at  the  same  time  taking  part 
in  the  business  of  the  meeting.  Near  the  close  of  the 
sessions  a  proposition  came  in  from  the  Women's  Meeting 
to  have  a  committee  appointed  to  attend  all  the  lower 
meetings  with  authority  to  assist  and  help  them.  This 
was  being  strongly  opposed  by  the  Hicksites  and  some  of 
the  Orthodox,  when  a  young  man  arose,  and  stated  that 
he  had  attended  the  previous  evening  a  meeting  held  by 
the  Hicksite  sympathizers,  in  which  plans  for  a  separation 
were  being  perfected.  The  information  was  so  unexpected 
that  some,  as  his  report  was  not  absolutely  accurate,  denied 
it.  Others  acknowledged  it,  and  the  committee  was  ap- 
pointed.^ 

John  Comly  and  his  Friend.'i  held  a  conference  after  the 
Yearly  Meeting  had  adjourned,  and  issued  an  address  in 
which  they  stated  that  the  fundamental  position  of  Friends 
is  that  "  God  alone  is  the  Sovereign  Lord  of 
CONSCIENCE,  and  that  with  this  unalienable  right,  no 
power,  civil  or  ecclesiastical,  should  ever  interfere."  They 
proceed  to  say  that  they  feel  bound  to  preserve  it  "  unfet- 
tered by  the  hand  of  man,  and  unalloyed  with  prescribed 
modes  of  faith,  framed  in  the  will  and  wisdom  of  the 
creature."  They  then  explain  how  the  iniit\'  of  Philadel- 
phia Yearly  Meeting  has  been  interrupted,  "  that  a  division 

1  The  la,st  act  of  the  united  meeting  was  to  agree  to  send  money  to  North 
Carolina  Friends  to  assist  them  to  remove  some  free  negroes  out  of  the  State 
who  were  in  danger  of  losing  their  liberty.  The  quarterly  meetings  afterward 
contributed  their  various  quotas  through  the  regular  treasurer,  and  this,  in 
connection  with  the  fact  that  the  Yearly  Meeting  had  been  allowed  to  adjourn 
as  usual,  was  held  by  the  courts  as  evidence  against  the  glaini  that  the  Yearly 
Meeting  had  been  dissolved, 


THE   SEPARATION  OF  1S27.  259 

exists  among  us,  developing  in  its  progress  views  which 
appear  incompatible  with  each  other,  and  feelings  averse 
to  a  reconciliation.  Doctrines  held  by  one  part  of  Soci- 
ety, and  which  we  believe  to  be  sound  and  edifying,  are 
pronounced  by  the  other  part  to  be  unsound  and  spurious. 
From  this  has  resulted  a  state  of  things  that  has  proved 
destructive  of  peace  and  tranquillity.  .  .  .  Measures  have 
been  pursued  which  we  deem  oppressive,  and  in  their 
nature  and  tendency  calculated  to  undermine  and  destroy 
those  benefits,  to  establish  and  perpetuate  which,  should  be 
the  purpose  of  every  religious  association."  ^  Later  on  in  the 
address  they  say  :  "  We  feel  bound  to  express  to  you  .  .  . 
that  the  period  has  fully  come  in  which  we  ought  to  look 
towards  making  a  quiet  retreat  from  this  scene  of  confu- 
sion." At  the  same  time  they  seem  to  anticipate  a  time 
when  peace  might  be  restored,  and  thej^  say  that  they 
have  no  new  doctrine  nor  gospel  nor  discipline  to  propose. 

The  Orthodox  were  not  slow  to  make  use  of  this  ad- 
dress. They  pointed  out  that  in  it  feehngs  averse  to  a 
reconciliation  were  acknowledged ;  and  that  the  Orthodox 
claim,  that  the  troubles  were  caused  by  doctrines  which 
the  Hicksite  sympathizers  considered  sound  and  the  Or- 
thodox did  not,  was  distinctly  admitted  as  the  primary 
cause  of  the  confusion.  There  was  no  complaint  against 
the  doctrines  preached  by  the  Orthodox. 

Later,  as  we  have  hinted,  the  claim  was  put  forward 
that  the  proceedings  of  the  Orthodox  in  controlling  the 
Yearly  Meeting  had  virtually  dissolved  it  and  had  reduced 
it  to  its  original  elements,  so  that  a  reorganization  was 
necessary.  At  the  time,  however,  it  is  clear  that  the 
Hicksites  regarded  themselves  as  Separatists.- 

1  Address  "To  Friends  within  the  Compass  of  the  Yearly  Meeting  held 
in  Philadelphia."     (Foster's  "  Report,"  vol.  ii.,  pp.  453,  454.) 

2  Some  months  later,  one  of  their  prominent  members,  Halliday  Jackson, 
writes  :  "  We  could  never  have  calculated  on  such  progress  as  has  been  made 


26o  THE   FRIEXDS.  [Chap.  v. 

In  June  the  Hicksites  called  another  conference  and  issued 
another  address,^  in  which  they  propose  to  hold  a  "  Yearly- 
Meeting  for  Friends  in  unity  with  us,  residing  within  the 
limits  of  those  Quarterly  Meetings  heretofore  represented  in 
the  Yearly  Meeting  held  in  Philadelphia."  The  call  invited 
the  monthly  and  quarterly  meetings  to  send  representatives 
to  meet  in  Philadelphia  in  October,  "  in  company  with  other 
members  favorable  to  our  views,  there  to  hold  a  Yearly 
Meeting  of  men  and  women  Friends,  upon  the  principles 
of  the  early  professors  of  our  name,"  etc.  The  partisan 
character  of  this  call  which  practically  excluded  a  large 
part  of  the  membership,  and  the  invitation  to  the  monthly 
meetings  to  send  representatives  which  was  undisciplinary, 
were  further  reasons  given  by  the  court  in  New  Jersey  for 
its  decision  in  favor  of  the  Orthodox  part}-,  who  had  con- 
tinued without  interruption  to  carry  on  their  Yearly  Meet- 
ing.- The  proposed  meeting  was  held  and  largely  attended, 
and  it  was  decided  to  meet  thereafter  in  the  spring  just 
before  the  Orthodox  body  Yearly  Meeting.      This  Yearly 

in  so  short  a  time."  He  says  that  by  the  autumn  five  of  the  eleven  quarterly 
meetings  had  sent  representatives,  and  that  others  had  joined  and  that  by 
spring  all  would  have  done  so,  though  he  admits  that  in  all  of  them  there 
were  divisions  of  the  meetings  that  would  "  adhere  to  the  old  establishment." 
His  calculation  that  four  fifths  of  the  membership  would  declare  for  his  party 
was  far  too  large,  but  there  is  no  doubt  that  they  had  the  decided  majority, 
and  it  was  on  this,  and  on  their  freedom  from  doctrinal  restraints,  that  they 
founded  their  claim  to  be  the  Yearly  INIeeting  of  Philadelphia,  and  called 
the  members  of  the  "  old  establishment  "  separatists.  (Foster's  "  Report," 
vol.  ii.,  pp.  474,  475.) 

The  numbers  actually  claimed  by  the  Hicksites  were  18,485,  while  they 
credited  the  Orthodox  with  7344,  and  put  down  429  as  undecided.  The 
Orthodox  disputed  these  figures,  and  claimed  that  tliere  were  not  that  num- 
ber of  Friends  in  the  Yearly  Meeting.  Still,  they  admitted  that  the  majority 
were  with  the  Ilicksite  body.  See  Foster's  "  Report,"  vol.  ii.,  \)\i.  461,  495  ; 
for  Hicksite  testimony  on  the  point,  see  vol.  ii.,  j).  176;  for  the  Orthodox, 
see  vol.  ii.,  pp.  388,  389.) 

1  Foster's  "  Report,"  vol.  ii.,  p.  455. 

2  The  Hicksite  side  is  fully  stated  by  Janney  in  vol.  iv.  of  his  "  History," 
and  the  Orthodox  by  Hodgson  in  vol.  i.  of  his  "  History."  The  position 
taken  in  the  present  sketch  is  that  of  Judge  Ewing  in  his  "  Decision,"  Report 
of  the  Trenton  Trial,  pp.  1-27. 


THE   SEPARAllON  OF  1827-28.  26 1 

Meeting,  in  October,  v/as  noteworthy  in  that  it  was  at- 
tended by  Ehas  Hicks,  and  that  it  had  a  direct  bearing  on 
the  separation  that  followed  in  New  York. 

Immediately  after  the  undivided  Yearly  Meeting  had 
closed  in  the  spring  of  1827,  both  parties  commenced 
active  operations,  and  in  most  of  the  quarterly  meetings 
scenes  more  or  less  disorderly  were  enacted.  The  Ortho- 
dox, armed  with  authority  from  the  Yearly  Meeting,  were 
firm  and  unyielding  in  their  demand  that  all  who  had,  as 
they  said,  separated  from  the  body  should  be  excluded 
from  attending  the  meetings  for  business,  and  by  this 
course  greatly  increased  the  number  of  the  opposing  party. 
There  were  painful  scenes  also  in  connection  with  the  pos- 
session of  the  meeting-houses.  Officially,  the  Hicksites 
had  taken  and  continued  to  take  a  very  moderate  position 
as  to  the  property,  advising  their  adherents  to  suffer  wrong 
rather  than  disturb  the  peace. ^  This  advice  was  not,  how- 
ever, followed,  and  although  it  is  probable  that  the  dis- 
orders were  committed  by  younger  members,  who  were 
simply  members  by  birthright,  the  Orthodox  maintained 
that  the  older  members  also  were  at  fault.  The  Hicksites 
early  in  the  struggle  offered  to  compromise  the  question 
of  property  on  the  basis  of  numbers." 

The  reason  the  Orthodox  gave  for  the  ground  they 
took  was  that  they  regarded  themselves  as  trustees  for  the 
property  that  had  been  placed  in  the  hands  of  Friends 
for  specific  purposes,  and  that  they  were  bound  to  see 
that  those  purposes  were  carried  out;  that  the  question 
of  numbers  was  not   in  the  case,  and  that  they  could  not 

1  See  "Green  St.  Meeting  Address,  Sixth  mo.  1827,  loth  mo.  1S27." 
(Foster's  "  Report,"  vol.  ii.,  pp.  457,  458.) 

2  The  position  taken  by  the  Orthodox  has  been  attacked  sharply  in  a  recent 
publication,  "Divisions  in  the  Society  of  Friends,"  Thomas  H.  Speaknian, 
Philadelphia,  1893,  second  edition  enlarged.  For  accounts  of  disorderly 
proceedings  in  regard  to  meeting-houses,  see  "The  Friend,"  Philadelphia, 
vol.  i.,  pp.  15,  21,  28,  47,  61,  etc. 


262  THE  FRIENDS.  [Chap.  v. 

divide  property  so  that  part  of  it  would  go  for  the  support 
of  doctrines  they  considered  contrary  to  the  fundamental 
position  of  Friends.^ 

The  feeling  was  strongest  in  Philadelphia.  In  other 
places  where  separations  occurred  there  has  been  much 
less,  and  in  New  York  and  Baltimore  the  Orthodox  ha\e 
accepted  propositions  to  divide  the  Yearly  Meetings'  prop- 
erty on  the  basis  of  numbers  at  the  time  of  the  separation, 
in  each  case  the  Hicksites  paying  over  to  the  Orthodox 
the  amount  agreed  upon  by  both  as  being  fair.  In  the 
succeeding  New  York  Yearly  Meeting,  in  the  early  sum- 
mer of  1828,  the  presence  of  some  of  the  members  of  the 
Hicksite  body  from  Philadelphia  precipitated  a  separation 
which  appears  to  have  been  a  foregone  conclusion.  The 
Orthodox  refused  to  proceed  with  the  business  while  those 
they  considered  "  disowned  "  members  were  allowed  to 
remain.  Not  being  able  to  accomplish  their  wish,  they 
with  the  clerk  withdrew;  but  not  until  considerable  dis- 
order had  occurred  was  the  separation  completed.  They 
pursued  the  same  policy,  however,  as  was  followed  by  the 
Orthodox  in  Philadelphia,  and  disowned  all  the  Hicksite 
adherents.  Here  the  proportion  of  the  membership  was 
about  two  to  one  in  favor  of  the  Hicksites.  A  separation 
followed  in  Ohio,  which  was  the  most  disorderly  of  any. 
The  Hicksites  and  Orthodox  were  about  equally  divided, 
the  former  being  most  to  blame  for  the  disorder.  A  few 
in  Indiana  sided  with  Hicks,  but  separated  very  quietly 
and  not  during  the  time  of  the  Yearly  Meeting.  In  Balti- 
more Yearly  Meeting  at  least  four  fifths  of  the  membership 
went  with  the  Hicksites.  The  few  Orthodox  waited  in  the 
meeting  till  tlie  adjournment  of  the  session  that  had  so  de- 

1  "An  Appeal  to  the  Legislative  Council,  etc.,  of  New  Jersey,  on  Behalf 
of  the  Religious  Society  of  Friends.  Signed  on  Behalf  of  the  Representa- 
tives, etc.,  Jonathan  Evans,  Clerk."  Philadelphia,  printed  by  Joseph  Rake- 
straw,  18^6. 


THE   SEPARATION  OF  1821-28.  263 

cided,  and  then  organized.  Though  the  feeling  between 
the  bodies  in  the  last  two  localities  was  not  so  great  as  else- 
where, the  Orthodox  rigidly  disowned  each  of  the  Hicks- 
ites.  This  was  to  vindicate  their  claim  to  be  the  only 
true  body  of  Friends.  Besides  this,  the  disciplinary  idea 
was  very  strong  in  those  days.  The  Hicksites  pursued  a 
milder  course.  The  consequence  was  that  many  of  the 
undecided  found  themselves  with  the  Hicksites,  espe- 
cially when  these  were  in  the  majority,  for  the  wholesale 
cutting  off  of  members  could  not  be  done  with  entire 
judgment. 

It  will  be  seen  that  except  in  Indiana  and  Ohio  the 
Hicksites  had  a  strong  majority  in  each  of  the  five  Yearly 
Meetings  where  a  separation  occurred.  Nevertheless,  tak- 
ing the  Society  at  large,  they  were  in  the  decided  minority, 
for  there  was  no  attempt  to  divide  the  Yearly  Meetings 
in  the  limits  of  New  England,  Virginia,  or  North  Carolina, 
and  each  of  these,  with  the  Yearly  Meetings  of  London 
and  of  Dublin,  declared  in  favor  of  the  Orthodox  bodies. 
There  was,  therefore,  no  Yearly  Meeting  that  as  a  whole 
sided  with  the  Hicksites,  a  point  on  which  the  Orthodox 
laid  great  stress.^ 

The  first  effect  of  the  separation  was  to  make  matters 
worse  rather  than  better,  for  lawsuits  followed,  mostly  be- 
gun by  the  Orthodox.  The  most  important,  and  one  in 
which  both  sides  brought  forward  their  representative  men, 
was  the  case  before  the  Court  of  Chancery  in  New  Jersey, 
in  1830,  over  some  funds  belonging  to  Chesterfield  Prepar- 
ative Meeting.  The  Orthodox  based  their  plea  on  doc- 
trine, usages  of  the  Society,  and  legal  points,  while  the  Hicks- 
ites refused  to  reply  to  any  questions  of  doctrine  before  a 
civil  tribunal,  but  rested  their  case  on  legal  and  technical 
points.      Judge  Ewing  decided  in  favor  of  the  Orthodox 

1  Foster's  "  Report,"  vol.  ii.,  p.  414. 


264  ^^^^   FRIEXDS.  [Chap.  v. 

on  legal  points,  and  Associate  Justice  Drake  gave  his  opin- 
ion to  the  same  effect  on  points  of  doctrine.  The  case 
was  appealed,  but  confirmed  by  the  Court  of  Errors  and 
Appeals,  which  sustained  the  first  decision  by  a  vote  of 
seven  to  four.'  The  chancellor,  who  was  also  governor, 
affirmed  the  decision,  adding,  with  the  consent  of  the  court, 
his  personal  advice  that  the  matter  be  settled  amicably. 
This  not  being  done,  a  bill  afterward  passed  the  New  Jer- 
sey legislature,  providing  that  an  equitable  division  in  ac- 
cordance with  numbers  be  made.  This  only  applied  to 
New  Jersey.  In  Pennsylvania  the  Hicksites  retained  most 
of  the  country  meeting-houses,  while  the  Orthodox  retained 
Westtown  Boarding-school,  the  Frankford  Asylum  for  the 
Insane,  and  the  bulk  of  the  city  property — by  far  the  lion's 
share  of  the  whole.  Other  lawsuits  followed  in  other 
places.2 

TJic  Wilbur- Gui-Jicy  Controversy. 

Leaving  for  a  future  chapter  an  account  of  the  progress 
of  the  Society,  we  will  now  turn  our  attention  to  the  other 
important  schism  that  has  occurred.  In  this  the  Orthodox 
bodies  only  were  concerned.  It  differs  from  the  separa- 
tion we  have  just  been  considering  in  the  longer  period 
which  it  covers,  and  in  the  fact  that  the  doctrinal  points 
were  more  intricate,  the  question  turning  rather  on  disci- 
plinary points  and  methods  of  administration. 

1  Janney  says  that  all  Ijut  one  of  those  who  voted  in  the  affirmative  after- 
ward signed  a  jiaper  stating  that  they  did  it  on  the  legal  ground  taken  by  Jus- 
tice Kwing.      ( Janney 's  "  History,"  vol.  iv.,  p.  334.) 

2  There  were  two  lawsuits  in  Ohio :  one  against  the  Hicksites  for  the  pos- 
session of  property,  which  was  gained  by  the  Orthodox  ("  Report  of  the  Trial 
of  Friends  at  Steubenville,  Ohio,  1829,"  M.  T.  C.  Gould,  stenographer; 
Philadelphia,  Joseph  Harding,  printer,  1829) ;  another  trial  against  the  Hicks- 
i'tcs,  for  riot,  at  first  decided  in  favor  of  the  Orthodox,  but  on  appeal  to  the 
Supreme  Court  was  reversed  on  technical  grounds.  (See  "  The  Friend," 
Philadelphia,  vol.  iii.,  p.  15.)  In  New  York  the  Hicks  party  gained  their 
suit,  the  chancellor  being  unable  to  see  any  difference  in  doctrine  or  any 
sufficient  plea  for  the  Orthodox  claim.  In  this  lawsuit  the  Hicksites  entered 
a  statement  of  doctrines  very  different  from  those  promulgated  by  Hicks. 


JOSEPH  JOHN  GURNEY.  265 

The  effect  of  the  separation  of  1827-28  on  the  doctrinal 
position  of  the  Orthodox  bodies  was  to  make  them  insist 
more  strongly  than  ever  on  the  deity  and  sacrifice  of  Jesus 
Christ,  and  on  the  authenticity  of  the  Scriptures.  The 
Orthodox  Yearly  Meetings,  individually  and  collectively, 
issued  declarations  of  their  faith.  In  England  a  strong 
evangelical  party  called  "  Beaconites "  arose  in  1836.1 
These  advocated  an  extremely  literal  mode  of  interpreting 
the  Bible.  They  were  rather  harshly  treated,  and  a  small 
secession  took  place.  Though  small  it  was  important,  on 
account  of  the  high  position  in  the  Society  of  those  who 
seceded. 

A  leading  Friend  at  this  time  in  England  was  Joseph 
John  Gurney.  He  had  written  much  on  doctrine  and  in 
defense  of  the  Society  of  Friends,  and  is  the  most  promi- 
nent defender  of  their  doctrines  since  the  early  days. 
He  was  supposed  to  hold  views  very  similar  to  those  of 
Isaac  Crewdson,  the  Beaconite  leader,  and  having  been  on 
the  committee  that  condemned  him,  he  came  in  for  the 
share  of  abuse  of  both  sides  that  moderate  men  generally 
receive.  He  possessed  a  most  attractive  disposition,  was 
very  charitable  with  his  great  wealth,  and  was  deeply  relig- 
ious. At  Oxford  he  had  studied  under  private  tutors ;  he 
also  came  under  the  influence  of  Charles  Simeon,  the  noted 
Low  Church  divine,  and  he  moved  in  a  circle  that  was  at 
once  refined  and  spiritual,  and  inspired  by  desires  to  raise 
their  fellow-creatures  ;  for  he  was  the  brother  of  the  cele- 
brated Elizabeth  Fry,  brother-in-law  to  Sir  Thomas  Fowell 
Buxton,  the  antislavery  leader,  and  was  the  intimate  friend 
of  Wilberforce,  Clarkson,  and  others.  He  entered  heartily 
into  all  their  plans  and  arrangements,  and  was  an  active 
supporter  of  the  British  and  Foreign  Bible  Society.-     Such 

1  So  called  from  a  small  book  entitled  "A  Beacon  to  the  Society  of  Friends," 
by  Isaac  Crewdson,  one  of  the  leaders. 

2  He  was  born  near  Norwich,  in  1788,  and  died  from  the  effects  of  an  acci- 
dent while  riding,  in  1847. 


266  THE  FRIENDS.  [Chap,  v, 

a  man  was  naturally  held  in  high  esteem  among  his  friends, 
and  soon  acquired  wide  influence.  His  scholastic  educa- 
tion and  his  mingling  with  able  thinkers  outside  the  Soci- 
ety, together  with  his  desire  to  spread  the  truth,  as  he 
understood  it,  among  others  than  Friends,  all  contributed 
to  make  him  depart  considerably  from  the  older  forms  of 
expression  that  had  become  obsolete  to  the  general  public. 
He  was  also  more  systematic  in  his  modes  of  thought  than 
Friends  were  then  accustomed  to  be,  and  he  undoubtedly 
held  more  closely  to  the  evangelical  school  of  thought  than 
most  Friends  before  his  day,  laying  great  emphasis  on  im- 
puted righteousness,  though  always  insisting  upon  a  right- 
eous life  following  it.  Some  objected  to  the  stress  he  laid 
on  the  Scriptures,  on  the  sanctity  of  the  Sabbath,  and  to 
his  belief  concerning  the  resurrection,  as  being  legal  and 
external.  They  also  feared  his  learning  and  his  close  in- 
timacy in  certain  forms  of  religious  work  with  members  of 
the  Church  of  England.^ 

John  Wilbur,  a  minister  from  New  England,  visited 
Great  Britain  during  the  years  1831-33.-  He  noticed  the 
rising  of  new  methods  of  teaching,  and  new  positions  that 
were  being  taken  in  regard  to  doctrine,  and  was  greatly 
grieved.  He  could  not  see  how  anything  could  be  right 
that  in  any  way  tended  to  alter  the  formula  used  by  the 
fathers  of  the  Society.  He  met  with  a  number  who  sym- 
pathized with  him,  and  continued  a  correspondence  with 

1  He  was  wrongly  accused  of  denying  the  universal  operation  of  the  Spirit 
of  Christ  in  the  soul  of  man.  See  his  remarks  in  "  Observations  on  the  Dis- 
tinguishing Doctrines  of  Friends,"  pp.  49-67. 

-  John  Wilbur  was  born  at  Hopkinton,  R.  I.,  in  1774.  His  parents  were 
elders  among  Friends,  and  he  was  educated  very  carefully  and  strictly  in  the 
customs  and  doctrines  of  the  Society.  He  was  disowned  by  the  Orthodox 
for  violation  of  the  Discipline  in  endeavoring  to  injure  the  esteem  in  which 
J.  J.  Gurney  was  held,  by  circulating  reports  as  to  his  unsoundness.  His 
sympathizers  soon  after  effected  an  organization  and  received  him  cordially 
as  a  minister.  He  died  in  the  spring  of  1856.  (See  "Journal"  of  John 
Wilbur.) 


J.  J.   GURNEY  AND  J.    WILBUR.  267 

them  after  his  return  from  abroad.  In  1837  Joseph  John 
Gurne}',  having  received  the  consent  of  the  lower  meetings, 
requested  that  of  the  Yearly  Meeting  of  Ministers  and 
Elders,  to  his  undertaking  a  journey  to  America  to  visit 
Friends  and  engage  in  religious  work.  A  largely  prepon- 
derating number  of  those  present  heartily  approved  of  his 
purpose,  but  there  were  some  who  decidedly  opposed  on 
doctrinal  grounds  his  traveling  with  their  indorsement. 
They  were  not  sufficient  to  prevent  the  certificate  being 
granted,  but  by  their  letters  to  America  did  much  to  in- 
fluence the  minds  of  John  Wilbur  and  others  against  him. 
The  difference  between  them  did  not  concern  what  are 
considered  the  essentials  of  Christianity.  Wilbur  laid  great 
stress  on  heeding  the  light  within,  and  thought  Gurney 
placed  too  much  emphasis  on  the  importance  of  an  out- 
ward knowledge  of  the  facts  of  the  work  of  Christ,  though 
Gurney  did  not  teach  that  these  were  essential  to  salvation. 
He  objected  to  Gurney's  position  that  justification  precedes 
sanctification,  and  maintained  that  a  man  is  justified  only 
as  he  is  sanctified.  The  difference  was  really  in  the  defi- 
nition of  terms,  but  the  practical  result  of  Wilbur's  teach- 
ing is  that  the  individual  does  not  expect  to  know  that  he 
is  saved.  John  Wilbur  also  objected  to  any  method  of 
religious  instruction  but  such  as  was  directly  prompted  by 
the  Spirit  at  the  time,  and  believed  that  the  giving  of  lect- 
ures on  religious  subjects,  or  the  distinct  teaching  of  Bible 
truth,  as  is  done  in  Bible  schools,  was  work  done  "  in  the 
will  of  the  creature."  Gurney  was  active  in  supporting 
systematic  Bible  study,  though  he  was  as  strong  as  any  one 
in  upholding  the  necessity  for  immediate  qualification  and 
direct  guidance  in  the  ministry  of  the  Word.  In  these 
points  Wilbur  was  certainly  nearer  the  Friends  of  the  pre- 
ceding century  than  Gurney.  In  the  early  years  of  the 
Society,  however,  the  custom  of  holding  public  prearranged 


268  THE  FRIENDS.  [Chap.  v. 

discussions  was  prev^alent,  and  these  were  more  in  line  with 
Gurney's  methods  so  far  as  the  principle  was  concerned. 

On  Gurney's  arrival  in  New  England,  John  Wilbur 
waited  on  him  in  respect  to  his  doctrines,  and  found  him 
ready  to  enter  into  defense  of  them  and  to  claim  that  they 
were  according  to  the  Quaker  standards.  This  convinced 
Wilbur  that  Gurney  was  unsound,  and  he  traveled  about 
to  warn  others  of  him,  and  wrote  letters  to  Friends  in  vari- 
ous parts  in  the  same  strain.  This  called  out  remon- 
strances from  the  leading  Friends  in  New  England,  and 
committees  of  his  Yearly  and  quarterly  meetings  endeav- 
ored to  induce  him  to  desist.  The  position  of  the  com- 
mittee was  that  inasmuch  as  Gurney  had  come  to  them 
with  full  indorsements  from  the  Yearly  Meeting  of  Lon- 
don, it  was  not  competent  for  them  to  go  behind  that  cer- 
tificate, but  that  they  should  accept  him,  until  he  made 
himself  in  some  way  amenable  to  their  rules.'  Wilbur,  on 
the  other  hand,  maintained  that  as  Gurney  had  published 
to  the  world  his  doctrines,  they  were  common  property, 
and  that  he  had  a  right  to  demand  that  his  soundness  should 
be  investigated,  as  these  writings  had  never  been  with- 
drawn. Neither  side  would  yield,  and  the  frequent  con- 
ferences between  the  committee  and  Wilbur  were  fruitless. 

It  is  not  practicable  to  give  a  detailed  account  of  the 
troubles  which  led  to  a  separation  in  New  England  and 
the  setting  up  of  a  Wilburite  Yearly  Meeting.  The  Sep- 
aratists only  numbered  five  hundred  out  of  a  membership 
of  over  seven  thousand,  and  their  claim  to  be  the  New 

1  It  will  be  seen  that  the  plea  here  was  not  unlike  that  used  by  the  sym- 
])athizers  of  Hicks  when  the  Philadelphia  elders  sought  to  interfere  with  him  ; 
but  the  cases  are  not  altogether  identical,  for  Hicks  had  promulgated  doctrines 
that  caused  alarm  to  the  elders  after  his  arrival  in  Pliil.idelphia  Yearly  Meet- 
ing. Gurney  had  not  done  this.  Another  great  difference  lay  in  this,  th.at 
the  Philadelphia  elders  did  not  have  confidence  in  Hicks's  home  meeting, 
while  New  England  Friends  had  unbounded  confidence  in  the  parent  body  in 
England. 


WILBURITE   SEPARATIONS.  269 

England  Yearly  Meeting  was  decided  against  them  by  the 
courts  on  every  count. ^ 

Although  the  actual  results  of  the  separation  were  small 
as  to  numbers,  its  effects  were  wide-reaching.  Each  of 
the  two  bodies  addressed  Epistles  to  the  other  Yearly 
Meetings,  thus  bringing  up  the  question  of  recognition, 
and  thus  risking  a  split  in  every  place.  None  of  the  Yearly 
Meetings  formally  recognized  the  Wilbur  body,  but  all 
except  those  of  Philadelphia  and  Ohio  recognized  the 
Orthodox.  In  these  last  two  there  was  such  a  difference 
of  opinion  that  they  could  come  to  no  decision.  The  pre- 
vailing sentiment  in  Philadelphia  was  one  of  sympathy  with 
the  Wilburites,  but  they  were  so  much  in  the  wrong  from 
a  disciplinary  point  of  view  that  their  friends  had  not  the 
strength  to  indorse  their  action.  In  Ohio  the  matter  came 
up  in  some  shape  almost  every  year  for  nine  years,  the 
feeling  growing  more  and  more  strong,  till  it  ended  in  a 
separation  in  1854,  over  a  disagreement  as  to  who  should 
be  clerk,  the  larger  portion  going  with  the  Wilburites.  It 
is  curious  that  even  after  the  separation  the  Wilbur  body 
of  Ohio  did  not  recognize  that  of  New  England,  although 
it  has  recently,  a  generation  later,  done  so.  In  New  York 
a  small  separation  occurred  in  Dutchess  County. 

Two  years  before  the  Ohio  separation  a  conference  from 
all  the  Orthodox  Yearly  Meetings  met  in  Baltimore,  and 
adopted  a  Declaration  of  Faith,  not  as  a  creed,  but  as  a 
vindication,  in  which  the  views  set  forth  were  greatly  in 
accord  with  those  supposed  to  be  Wilburite.  So  far  as 
differences  of  doctrine  were  concerned,  it  seems  that  there 
need  not  have  been  any  separation.  The  Orthodox  main- 
tained that  the  action  against  Wilbur  was  disciplinary  only, 
and  not  doctrinal.  There  was  an  almost  essential  differ- 
ence, however,  between  the  attitude  of  the  two  parties  in 

1  "  Report  of  the  Case  of  Earle,"  etc.,  S.  C.  Bancroft,  Boston,  1855. 


2  70  ^"^/^"   FRIEXDS.  \y\\.\v.  v. 

regard  to  Christian  work  :  the  Wilbur  party  being  so  afraid 
of  what  they  called  "  creaturely  activity,"  that  they  con- 
fined themselves  almost  wholly  to  their  stated  Meetings 
for  Worship,  held  largely  in  silence,  as  their  avenue  for 
gospel  service.  The  Orthodox  party  did  this,  but  added 
to  it  other  methods  allowing  for  more  definite  and  regular 
teaching.      Both  were  active  in  philanthropic  work. 

The  separation  in  Ohio  produced  another  shock  through- 
out the  Society,  and  again  put  every  Yearly  Meeting  in 
danger  of  a  separation,  for  both  meetings  again  addressed 
all  the  others,  and  each  claimed  recognition  as  the  one  true 
body.  At  the  time,  the  two  meetings  were  distinguished 
by  the  name  of  their  respective  clerks,  the  "  Hoyle  Meet- 
ing "  being  the  Wilbur  body,  and  the  "  Binns  Meeting" 
the  Orthodox.  All  the  Yearly  Meetings  on  both  sides  of 
the  Atlantic  recognized  the  "  Binns  body  "  except  Phila- 
delphia, which  promptly  recognized  the  "  Hoyle  Meeting." 
As  a  consequence,  Indiana,  North  Carolina,  and  Baltimore 
withdrew  from  further  correspondence  with  Philadelphia. 
In  Baltimore  a  small  separation  took  place. 

The  pressure  in  Philadelphia  of  the  sympathizers  with 
the  Orthodox  bodies  was  soon  so  great  that  that  Yearly 
Meeting,  to  avoid  a  separation  in  its  own  limits,  was  forced 
to  abandon  its  recognition  b\'  way  of  correspondence  with 
the  Hoyle  body  in  Ohio,  and  it  gradually  retired  into  the 
isolated  condition  it  has  ever  since  occupied.  It  allows 
members  of  each  body  to  sit  in  its  meetings,  and  will  re- 
ceive certificates  of  membership  from  each,  but  will  not 
receive  ministers  as  ministers  when  they  change  their  resi- 
dence. It  holds  correspondence  with  no  other  Yearly 
Meeting,  and  while  it  allows  ministers  from  either  body  to 
take  part  in  its  Meetings  for  Worship,  it  will  neither  read 
nor  record  their  certificates,  nor  appoint  special  meetings 
for  them.  Lately  the  meeting  has  begun  to  show  evidence 
of  greater  openness,  and  its  ministers  have  traveled  both 


THE    WILBURITES.  271 

in  America  and  in  other  parts  of  the  world.  They  are 
counted,  although  many  favor  the  Wilburite  meetings,  as 
belonging  to  the  Orthodox  section. 

The  future  course  of  the  Wilburite  P'riends  may  be 
treated  of  here.  They  are  perhaps  the  nearest  represent- 
atives in  the  present  time  of  the  Friends  of  the  latter  part 
of  the  last  century,  except  that  they  are  less  outreaching 
than  they,  for  that  was  a  time  when  many  ministers  trav- 
eled abroad.  This  may  be  partly  owing  to  their  small 
numbers,  and  also  partly  to  their  attention  in  spiritual 
matters  being  turned  so  exclusively  to  the  past. 

The  troubles  resulting  in  the  separation  of  1827-28  had 
been  violent  but  comparatively  short ;  the  new  difficulties, 
from  the  very  delicacy  of  the  points  involved,  were  much 
harder  to  deal  with.  Both  parties  suffered.  The  Ortho- 
dox party  needed  the  balance  and  weight  which  the  Wil- 
bur element  would  have  afforded,  while  the  latter,  without 
the  aggressiveness  of  the  former,  gradually  dwindled  in 
numbers  and  influence,  until  lately,  when  there  seems  to 
be  something  of  a  new  life  among  them.  Their  extreme 
attachment  to  the  forms  of  a  preceding  age  and  the  dis- 
position to  attach  paramount  importance  to  individual 
guidance,  yet  largely  restricting  this  within  lines  deter- 
mined by  precedent,  have  had  their  inevitable  result  in 
further  separation.  They  are  in  no  sense  a  proselytizing 
body.  They  emphasize  the  weightier  matters,  and  are 
very  careful  to  maintain  good  works,  though  they  do  not 
much  affect  organized  philanthropy.  Their  meetings  are 
held  with  a  great  deal  of  silence,  and  in  the  older  meetings 
Bible-schools  are  not  encouraged.  It  is  understood  that 
these  schools  are  held  in  some  of  the  more  recently  formed 
meetings,  for  about  1877  a  number  of  the  Conservative 
members  in  the  Orthodox  Yearly  Meetings  of  Western, 
Iowa,  and  Kansas,  becoming  alarmed  at  the  rapid  spread 
of  innovations  which  had  come  in  with  revival  methods, 


2  72  THE  FRIENDS.  [Chap.  v. 

such  as  singing,  the  introduction  of  "  mourners'  benches," 
"  human  leadership  "  in  meetings,  the  preaching  of  instan- 
taneous conversion  and  of  instantaneous  sanctificatioh,  etc., 
withdrew  from  the  main  body  and  formed  separate  Yearly 
Meetings.  Their  example  for  similar  reasons  was  followed 
by  their  s^'mpathizers  in  Canada.^  They  now  form  a  com- 
plete circle  of  Yearly  Meetings  of  their  own.  Their  main 
educational  establishment  is  at  Barnesville,  O.  It  is  diffi- 
cult to  gain  accurate  statistics  as  to  the  progress  of  their 
membership.  Their  numbers  in  New  England  are  greatly 
reduced  in  size.  Of  recent  years  it  is  said  that,  especially 
in  Ohio,  where  they  have  their  greatest  strength,  there  has 
been  an  increase,  though  they  are  now  far  smaller  than  the 
Orthodox  body  in  that  State.- 

It  remains  to  state  that  there  is  still  another  body  of 
Friends,  known  to  the  census  as  "  Primitive."  These  are 
really  Wilburite,  but  more  exclusive  and  entirely  inde- 
pendent. They  number  less  than  three  hundred,  and  ha\'e 
separated  partly  from  the  Wilbur  bodies  and  partly  from 
Philadelphia  Yearly  Meeting  on  account  of  what  they  con- 
sidered the  inconsistent  course  pursued  by  these  meetings 
in  not  going  to  the  logical  extent  of  their  position.  Will- 
iam Hodgson,  the  historian,  whose  work  is  frequently  re- 
ferred to  in  these  pages,  was  a  member  of  this  branch. 
His  "  History  "  gives  a  full  account  of  their  rise  and  prog- 
ress. The  chief  interest  of  these  Friends  is  to  "  maintain 
the  ancient  testimonies  of  the  Society  "  intact,  with  the 
idea  of  bearing  witness  to  the  spirituality  of  the  go.spel 
rather  than  of  propagating  it. 

1  These  new  meetings  with  the  older  meetings  make  the  body  number 
4329  members  in  the  United  States.  Including  Canada,  they  have  six  Yearly 
Meetings,  viz.  :  New  England,  Ohio,  Western  (Indi.ina),  Iowa,  and  Kansas. 
.■\t  first  they  did  not  officially  recognize  one  another  by  correspondence,  but 
lately  they  have  established  it. 

2  The  Friends  who  left  Indiana  Yearly  .Meeting  at  the  time  of  the  separa- 
tion in  Ohio  are  members  of  Ohio  Meeting. 


CHAPTER   VI. 

PERIOD    OF    REORGANIZATION. — FURTHER    PROGRESS. 

As  soon  as  the  separation  of  1827-28  was  over  both 
Orthodox  and  Hicksites  began  to  strengthen  the  things 
that  remained,  and  to  go  forward  as  best  they  could 
under  the  somewhat  crippled  conditions  in  which  they 
found  themselves.  Many  heartily  regretted  the  separa- 
tion. Nearly  thirty  years  after,  Samuel  Bettle,  who  had 
been  the  Orthodox  clerk  at  the  time  of  the  separation  in 
Philadelphia,  publicly  stated  that  he  believed  patient  labor 
and  suffering  would  have  been  better  than  division.^  A 
careful  study  of  the  times  can  hardly  fail  to  lead  to  the 
same  conclusion.  The  Society,  never  very  numerous,  pre- 
sented thereafter  a  broken  front  with  diminished  influ- 
ence. That  some  members  would  have  been  lost  in  any 
case  is  probable,  but  the  same  Book  of  Discipline  continued 
to  be  used  by  the  Hicksites,  with  the  clauses  making  it  a 
disownable  offense  to  deny  the  authenticity  of  the  Holy 
Scriptures  and  the  divinity  of  Jesus  Christ.'^ 

The  leaders  who  agreed  with  Hicks  held  views  very 
different  from  the  Orthodox ;  but  many  of  those  who 
followed  them  did  so  in  order  to  maintain  what  they  felt 
was  right  liberty.  In  the  Yearly  Meetings  of  New  York, 
Philadelphia,  and  Baltimore,  where  their  great  strength 
lay,  theirs  was  the  popular  party.      This  fact  became  their 

1  Hodgson,  vol.  ii.,  pp.  219,  220. 

2  A  late  revision  of  the  Discipline  in  their  Baltimore  Yearly  Meeting  has 
removed  the  clauses  relating  to  disownment,  and  somewhat  weakened  the 
doctrinal  statements. 

273 


274  ^-^^  FRIENDS.  [Chap.  vi. 

Strength  and  their  weakness,  for  while  they  gained  num- 
bers they  also  received  the  large  proportion  of  those  who 
had  no  settled  convictions,  but  who  went  with  the  cur- 
rent. Most  of  those  who  sided  with  the  Orthodox  did  so 
from  personal  conviction,  and  therefore  added  strength  to 
them.  Many  on  both  sides,  however,  adopted  the  course 
they  took  from  social  and  family  motives. 

The  Hicksitcs. 

As  has  been  said,  it  would  be  most  unjust  to  credit 
Hicks's  doctrines  to  even  the  bulk  of  those  who  are  popu- 
larly called  by  his  name.  Their  fundamental  principle  was 
that  in  matters  of  doctrine  there  should  be  the  fullest 
liberty.  They  therefore  freely  accepted  Hicks  and  in- 
dorsed him  as  a  minister  without  thereby  assuming  to 
adopt  his  opinions.'  The  first  effect  of  the  separation  on 
them,  however,  at  least  in  Philadelphia,  seems  to  have 
been  to  cause  a  reaction  in  favor  of  more  "  orthodox  " 
teaching.  At  all  events,  they  addressed  an  Epistle  to 
that  Yearly  Meeting  in  1830,-  in  which  they  protest  that 
they  hold  essentially  the  same  doctrines  as  they  had  always 
held,  and  that  English  Friends  have  misjudged  them  on 
ex  parte  testimony.  They  claim  that  the  dissensions  have 
not  been  caused  by  doctrinal  differences  so  much  as  by 
the  "  exercise  of  an  oppressive  authority  in  the  church." 
They  also  claim  to  accept  the  Scriptures  with  their  record 
of  Jesus  Christ,  and  the  fundamental  principle  of  the  light 
of  Christ  within,  as  God's  gift  for  man's  salvation,  and  all 
the  blessed  doctrines  which  grow  from   it  as  their  root. 

1  The  Ortliodox  claimed  that  by  this  action  they  virtually  took  the  ground 
that  belief  as  to  the  (jutward  appearing  and  work  of  Jesus  Christ  is  a  matter 
of  indifTerence,  and  thereby  opened  the  door  for  and  invited  unbelief. 

2  "  Journal  "  of  John  Comly,  Appendix,  p.  638  (containing  a  copy  of  the 

Epistle). 


LUC  RE  TI A    MOTT.  275 

They  close  by  referring  to  their  large  majority  over  the 
other  branch.  1 

Memoirs  of  prominent  members  of  the  Society  about 
this  time  show  that  the  doctrinal  question  was  by  no 
means  settled.  Lucretia  Mott  herself  met  with  serious 
opposition  on  account  of  her  views,  which  were  almost 
rationalistic.  But  any  "orthodox"  reaction  was  over- 
powered, and  the  era  of  freedom  of  expression  on  points 
of  doctrine  was  established.^ 

Lucretia  Mott  was  probably  the  ablest  representative 
of  the  extreme  radical  school  of  thought  in  the  Society. 
She  worked  in  connection  with  the  Free  Religious  Asso- 
ciation, was  a  member  of  the  Anti-Sabbath  Association, 
and  appeared  to  have  grave  doubts  on  the  subject  of  the 
future  life.  Her  statements  concerning  Jesus  Christ  are 
most  radical,  and  she  took  the  ground  that  the  Bible  was  a 
dangerous  book.  She  had,  however,  great  faith  in  right- 
eousness, and  labored  with  persistent  zeal  and  untiring 
perseverance  on  behalf  of  the  slave,  often  enduring  no 
little  opposition  and  sometimes  being  in   danger  of  vio- 

1  This  Epistle  was  not  sent  without  earnest  protest.  The  clerk  of  the 
Woman's  Meeting  at  the  time,  the  afterward  celebrated  Lucretia  Mott,  op- 
posed it  very  positively,  on  the  ground  that  "  it  contained  sentiments  utterly 
opposed  to  her  own  convictions,  and  to  what  she  believed  to  be  the  inherent 
spirit  of  Quakerism."  She  was  overruled,  but  signed  it  in  her  official  capac- 
ity. She  was  so  far  justified  by  the  fact  that  the  document  was  not  read  in 
London  Yearly  Meeting  at  large,  and  was  returned  in  a  rather  peremptory 
manner.      ("James  and  Lucretia  Mott,"  p.  167,  and  note.) 

2  Edward  Hicks,  one  of  their  prominent  ministers  at  the  time  of  the  sepa- 
ration, writes  in  1840  complaining  of  the  growing  power  of  the  Unitarian 
element  and  says  that  Elias  Hicks  never  meant  to  introduce  this,  but  only 
to  prevent  Friends  from  running  to  the  opposite  extreme  of  Trinitarianism ; 
that  before  his  death  the  old  man,  seeing  how  things  were  going,  had  said 
that  he  was  more  afraid  of  his  professed  Friends  than  his  professed  enemies. 
"  But,"  adds  Edward  Hicks,  "  had  he  lived  till  now,  he  would  have  found 
gallery  members  of  his  branch  of  Friends  having  less  reverence  for  Jesus 
Christ  than  the  Turks,  and  have  heard  one  of  their  prominent  ministers  de- 
clare from  a  Quaker  gallery  that  a  Roman  CaJ:holic  priest  in  Ireland  had  done 
more  good  than  ever  Jesus  Christ  had  done."  ("  Memoirs"  of  Edward 
Hicks.) 


276  THE  FRIENDS.  [Chap.  vi. 

lence.  Nothing  could  daunt  her  in  this  work,  and  she 
lived  down  opposition  both  inside  and  outside  of  her 
Society.  It  was  undoubtedly  her  strong  and  successful 
efforts  on  behalf  of  the  negro  that  served  to  turn  the  at- 
tention of  her  fellow-members  from  her  radical  doctrines 
and  to  give  her  the  great  place  in  their  love  and  esteem 
which  she  attained  during  the  latter  years  of  her  life. 
This  prominence  also  gave  weight  to  her  teaching  and 
caused  it  to  be  more  widely  accepted.^ 

There  always  continued  to  be  a  body  of  Friends  be- 
longing to  this  branch  who  entertained  views  closely  ap- 
proximating evangelical  doctrines,  although'  a  minority ; 
so,  in  full  accord  with  the  foundation  principle  of  freedom 
which  underlies  the  Hicksite  branch  of  the  Society,  one 
can  hear  very  differing  views  advocated  in  the  same  meet- 
ing. As  a  body  this  branch  has  given  special  attention 
to  philanthropy  and  moral  reform.  First  for  the  slave, 
and  now  for  peace,  total  abstinence  from  alcoholic  bever- 
ages, and  other  movements  for  the  uplifting  of  humanity, 
their  members,  both  in  their  corporate  capacity  and  indi- 
vidually, have  been  active  and  efficient.  In  the  field  of 
literature,  Samuel  M.  Janney,  a  prominent  minister  in 
Loudoun  County,  Va.,  is  acknowledged  to  have  produced 
the  most  authoritative  life  of  William  Penn  that  has 
appeared.- 

This  branch  of  the  Society  has  been  much  interested 
in  education,  ha\ing  had  under  the  care  of  their  members, 
and  still  having,  a  number  of  institutions  for  learning,  of 

1  See  "  Life  of  James  and  Lucretia  Mott."  She  was  the  daughter  of 
Thomas  and  Anna  Cofifin,  and  was  born  in  Nantucket,  1793;  she  married 
James  Mott,  Jr.,  in  181 1,  and  died  in  1880. 

2  Orthodox  Friends  take  e.xception  to  his  "  Life  of  George  Fox  "  and  to 
the  doctrinal  parts  of  his  "  History  of  Friends,"  as  not  giving  sufficient 
weight  to  the  evangelical  views  of  early  Friends.  Llis  section  on  the  causes 
of  the  separation  is  a  very  able*  production,  but  is  open  to  the  charge  of 
special  pleading. 


EDUCATIONAL   INSTrrUTIONS.  277 

all  grades.^  One  of  the  earliest  of  these  was  the  Alex- 
andria Boarding-school  in  Virginia,  under  the  charge  of 
Benjamin  Hallowell.  It  was  opened  in  1824,  and  contin- 
ued thirty-four  years.  Many  sons  of  slave-owners  were 
in  attendance.  The  school  attained  wide  celebrity,  espe- 
cially for  its  superior  instruction  in  advanced  mathematics. 
General  Robert  E.  Lee  and  General  Kirby  Smith  were 
among  the  students.  Benjamin  Hallowell  was  also  a 
prominent  minister,  and  was  greatly  esteemed  for  his  high 
character  and  abilities. 

A  very  important  school,  considered  by  some  as  the 
precursor  of  Swarthmore  College,  was  begun  in  1838  by 
John  and  Rachel  Jackson,  near  Darby,  Pa.  It  was  among 
the  first  which  offered  advanced  educational  privileges  to 
young  women.  John  Jackson  imported  the  largest  re- 
fracting telescope  owned  by  any  individual  in  the  United 
States. 

Since  1845  there  has  been  a  day-schcol  for  boys  and 
girls  under  the  care  of  the  three  monthly  meetings  in 
Philadelphia.  It  now  numbers  six  hundred  pupils,  and  is 
a  very  thorough  institution.  Its  students,  who  belong  to 
all  denominations,  regularly  attend  midweek  meeting  for 
worship  with  their  teachers.  Other  schools  which  may 
be  mentioned  are:  Friends'  Seminary,  New  York  (1861), 
Friends'  School  in  Brooklyn  (1867),  which  together  have 
an  endowment  of  $100,000;  Friends'  Elementary  and 
High  School,  Baltimore,  Md.  (1864),  and  the  George 
School  (1893)  at  Newtown,  Pa.      By  the  will  of  the  late 

1  A  great  deal  of  the  information  concerning  the  educational  institutions 
among  Friends  of  both  branches  is  gatliered  from  an  able  account  of  them  by 
Edward  Magill,  LL.D.,  late  president  of  Swarthmore  College,  Pa.,  which  is 
to  be  found  in  "  The  Proceedings  of  the  Friends'  Religious  Congress,  Chi- 
cago, 9th  mo.  1S93."  ( I licksite  Conference. )  Almost  the  only  criticism  on 
the  paper  that  can  be  made  is  that  he  writes  as  if  all  the  institutions  were 
under  one  body,  the  inference  being  that  they  are  all  Hicksite.  Divisions  are 
greatly  to  be  regretted,  still  when  they  exist  they  should  be  recognized. 


278  THE  FRIENDS.  [Ciiai>.  vi. 

John  M.  George,  of  Overbrook,  Pa.,  about  $750,000  has 
been  left  for  this  school.  The  grounds  contani  227  acres, 
and  suitable  buildings  have  been  erected  at  an  entire  cost 
of  $150,000.  It  is  a  coeducational  boarding-school,  and 
has  scientific,  classical,  and  literary  courses. 

Their  leading  educational  institution  is  Swarthmore 
College,  Swarthmore,  Pa.,  founded  in  1869.  It  is  under 
the  management  of  members  of  the  Society,  both  men 
and  women  being  on  the  board.  The  value  of  land  and 
buildings,  apparatus,  etc.,  is  estimated  at  about  half  a  mill- 
ion dollars,  and  its  permanent  endowment  fund  is  about 
the  same.  The  instruction  is  liberal  and  thorough.  The 
main  building  was  totally  destroyed  by  fire  in  1881,  but 
was  restored  in  one  year  by  the  subscriptions  of  Friends 
without  incurring  any  debt.  Its  influence  on  other  schools 
in  the  Society  is  great,  and  many  of  them,  for  we  have 
only  mentioned  a  few  of  the  number,  arrange  their  courses 
to  enable  their  students  to  enter  the  freshman  class  at 
Swarthmore  on  certificate  of  the  principal.  The  Indian 
work  of  the  Society  will  be  treated  in  connection  with  that 
of  the  Orthodox  body. 

The  present  number  of  the  Ilicksitc  body  is  set  down 
in  the  census  of  1890  as  21,992.  They  are  exclusively 
confined  to  the  United  States  and  Canada,  and  are  di- 
vided into  seven  Yearly  Meetings,  viz..  New  York,  Gen- 
esee (Western  New  York  and  Canada),  Philadelphia, 
Baltimore,  Ohio,  Indiana,  and  Illinois.  Of  these  Genesee 
and  Illinois  have  been  established  since  the  separation. 
Philadelphia  Yearly  Meeting,  with  12,029  members,  com- 
prises more  than  half  the  •  entire  membership.  Their 
numbers  have  seriously  declined,  for  in  1830  they  claimed 
to  have  a  combined  membership  of  31,000  and  over,  in 
the  Yearly  Meetings  of  New  York  and  Philadelphia  alone.' 

1   Foster's  "  Report,"  vol.  ii.,  pp.  461-464. 


THE  HICKSITE   BODY.  279 

Their  other  Yearly  Meetings  could  not  have  aggregated 
less  than  six  or  seven  thousand  at  that  time,  and  were 
probably  more. 

Of  recent  years  there  has  been  a  revival  of  a  feeling  for 
the  support  and  spread  of  their  views.  An  enthusiastic 
conference  on  philanthropic  work  was  held  in  1892  at 
Goose  Creek,  Lincoln,  Loudoun  County,  Va.,  attended  by 
delegates  from  all  parts.  Their  conference  at  the  Con- 
gress of  Religions  at  Chicago  in  1893  was  a  great  success. 
They  have  flourishing  "  First-day  schools,"  some  of  which 
have  adopted  the  International  Lessons,  and  others  a  series 
of  lessons  selected  and  prepared  by  a  Central  Committee 
of  their  own  body.  They  have  been  very  successful  in 
forming  social  and  literary  organizations  which  interest 
and  hold  their  younger  members.  By  these  means  they 
have  checked  their  decrease  in  membership,  and  show,  we 
understand,  in  some  places  an  increase. 

The  latest  statement  of  their  doctrine  is  given  by  How- 
ard M.  Jenkins,  senior  editor  of  the  "  Friends'  Intelli- 
gencer"  of  Philadelphia,  in  his  "Statement  of  the  Faith 
of  Friends"^  at  the  Congress  in  Chicago.  Without  giv- 
ing the  statement  in  full,  we  may  say  that  they  maintain 
that  God  "  directly  reveals  Himself  to  the  perceptions  of 
man;  that  his  light  shines  into  our  souls,  if  we  admit  it, 
and  becomes  thus  '  God's  gift  for  man's  salvation.'  The 
Scriptures  confirm  this  immediate  revelation,  and  record 
the  visitations  of  God  to  the  souls  of  men  in  past  ages," 
and  present  us  with  the  truths  of  the  Christian  dispensation. 
"We  therefore,"  he  says,  "revere  the  Scriptures,  and  de- 
sire to  become  possessors  of  the  truth  they  contain."  This 
is  to  be  accomplished  through  the  same  Spirit  by  which 

1  "  Proceedings  of  the  Religious  Congress  of  Friends  in  the  World's  Par- 
liament of  Religions,  Chicago,  1893,"  p.  22.  See  also  "  What  Makes  a 
Friend,"  "  Chautauquan,"  April,  1894,  by  John  J.  Cornell. 


28o  THE  FRIENDS.  [Chap.  vi. 

they  were  given  forth.  On  the  divinity  of  Christ  he  says : 
"  Convinced  that  the  divine  nature,  the  Christ  spirit,  the 
Word  '  which  was  in  the  beginning,'  dwelt  in  Jesus  in  an 
unparalleled  and,  to  our  finite  perceptions,  an  immeasur- 
able degree,  we  regard  him  (as  John  G.  Whittier  has  form- 
ulated it)  as  '  the  highest  possible  manifestation  of  God  in 
man.'  "^  There  is  no  statement  of  their  belief  as  to  salva- 
tion through  Christ  Jesus. 

The  Orthodox. 

In  the  Yearly  Meetings  cf  New  England,  Virginia,  and 
North  Carolina  there  was  no  break  in  the  progress  of 
events,  as  no  separation  had  occurred  in  them  ;  in  fact,  in 
the  State  of  North  Carolina  and  in  the  Yearly  Meeting  in 
Virginia  there  has  been  no  separation  at  all  at  any  time, 
so  far  as  is  known  to  the  present  writers.^  In  the  remain- 
ing Yearly  Meetings,  one  of  the  first  things  done  was  the 
appointment  of  committees  by  the  Yearly  Meetings  to 
go  throughout  the  territory  under  their  care,  and  bring 
together  the  weak-hearted,  and,  where  necessary,  organize 
new  meetings.  A  great  deal  of  difficulty  was  felt  in  the 
fact  that  both  bodies  claimed  the  title  of  the  Society  of 
Friends,  so  that  there  was  no  easy  way  of  distinguishing 
them.  It  is  largely  to  this  cause  that  must  be  attributed 
the  long  survival  of  unpleasant  feeling  that  now,  after  a 
lapse  of  more  than  sixty  years,  is  only  dying  out.  Many 
of  the  meetings  of  the  Orthodox  adopted  as  their  official 
title,  in  addition  to  their  previous  name,  "  in  unity  with 

1  It  seems  but  justice  to  J.  G.  Whittier,  who  was  a  member  of  Orthodox 
Friends,  to  s.-^y  that,  while  he  was  full  of  universal  love  and  recognized  the 
good  in  all,  he  was  not  a  Unitarian  in  his  creed,  or  even  an  Arian,  but  dis- 
tinctly accepted  the  orthodox  view  of  Christ  Jesus,  as  he  personally  assured 
the  writer  of  this  sketch. 

'^  The  meetings  in  Virginia  in  which  a  separation  took  place  belonged  to 
Baltimore  Yearly  Meeting,  and  still  do  so. 


THE    ORTHODOX.  28 1 

the  ancient  Yearly  Meetings  of  Friends,"  and  were  incor- 
porated in  this  way.^ 

Soon  after  the  separation  a  conference  met  in  Philadelphia 
composed  of  delegates  from  each  of  the  Orthodox  Yearly 
Meetings  on  the  Continent,  which  issued  a  Declaration  of 
Faith.  This  was  accepted  by  all  the  Yearly  Meetings  as 
a  statement  of  their  belief,  but  not  in  any  sense  as  a  bind- 
ing creed,  and  it  is  now  only  an  interesting  presentation 
of  the  ground  then  taken  by  Friends.'^ 

In  1830  the  Friends  in  Philadelphia  formed  a  Bible 
Society,  which  soon  had  branches  in  different  parts  of  the 
country,  and  did  a  great  work  in  supplying  Bibles  at  mod- 
erate cost  to  the  membership.^  About  the  same  time,  Han- 
nah C.  Backhouse,  of  England,  visited  America  (1830-35) 
in  company  with  her  husband,  Jonathan  Backhouse,  also 
administer.  She  found  much  neglect  of  the  Bible  among 
American  Friends,  a  matter  of  much  sorrow  to  her,  and 
she  established  the  first  Bible-schools  among  them.^  The 
movement  was  not  rapid  at  first,  but  for  many  years  such 


1  Thus  the  incorporated  name  of  Baltimore  Monthly  Meeting  (Orthodox) 
is  "  Baltimore  Montldy  Meeting  of  Friends  for  tlie  Eastern  and  Western 
Districts,  in  unity  with  the  ancient  Yearly  Meetings  of  Friends."  The 
last  clause  is  now  generally  omitted,  and  for  practical  use  is  almost  entirely 
given  up. 

Another  means,  employed  by  both  sections,  is  the  appointment  of  corre- 
spondents, who  are  well-known  Friends,  whose  duty  it  is  to  indorse  all  ofticial 
documents  issued  to  other  Yearly  Meetings  as  evidence  of  their  genuineness. 
They  have  no  other  duties  except  this  and  to  receive  the  communications  from 
other  meetings  and  hand  them  over  to  the  proper  officers.  The  Orthodox 
body  has  now  generally  accepted  the  title  of  Orthodox,  though  unofficially, 
except  in  the  case  of  Baltimore  Yearly  Meeting.  Some  of  the  western  Yearly 
Meetings  have  changed  their  name  to  "  Friends'  Church,"  but  this  alteration 
is  generally  disapproved  of  by  the  main  body  of  Friends. 

2  "  The  Testimony  of  the  Society  of  Friends  on  the  Continent  of  America," 
New  York,  printed  by  Richard  and  George  S.  Wood,  1830  (p. -36). 

'^  See  note  at  beginning  of  chapter. 

4  "Few  can  estimate  the  value  of  H.  C.  Backhouse's  labors  in  America, 
and  the  permanent  results  which  have  followed,  and  are  still  developing  " 
(nearly  twenty  years  later).  ("  Journal  and  Letters  of  H,  C.  Backhouse," 
P-  I33-) 


282  7//A   FRIENDS.  [(.'iiAi'.  vi. 

schools  have  been  ahnost  universal  in  this  branch  of  the 
Society.  Most  of  the  schools  use  the  International  Les- 
sons, and  all  the  Yearly  Meetings  except  one  have  stand- 
ing committees  whose  duty  it  is  to  encourage  and  help  the 
schools  in  the  various  localities.^ 

The  separation  had  also  the  effect  of  arousing  the  lit- 
erary activity  of  the  members.  In  Philadelphia  Thomas 
Evans  issued  an  "  Exposition  "  of  Eriends'  doctrines,  dwell- 
ing chiefly  on  the  testimony  of  the  earliest  Friends  to  the 
divinity  of  Christ  and  his  salvation.  He  and  his  brother 
William  soon  after  edited  very  ably  a  series  of  volumes 
entitled  "  Eriends'  Library,"  in  which  were  reproduced,  in 
a  rather  more  modern  form,  the  lives  and  writings  of  many 
of  the  early  worthies  of  the  Society.  The  work  reached 
to  fourteen  volumes.  About  the  time  of  the  separation 
the  weekly  periodical  known  as  "The  Eriend  "  (Philadel- 
phia) was  established,  and  is  now  the  oldest  periodical 
published  anywhere  under  the  name  of  P^riends.  It  rep- 
resents the  conservative  element  of  Philadelphia  Yearly 
Meeting.  There  has  been  no  appreciable  change  in  its 
shape,  size,  or  appearance  during  the  sixty-four  years  of 
its  existence. 

There  was  during  this  period  a  good  deal  of  ministerial 
activity,  and  a  number  of  ministers  traveled  up  and  down 
the  country  visiting  the  congregations  of  Eriends,  and  also 
holding  meetings  to  some  extent  with  the  public.  Among 
these  ministers  was  Stephen  Grellet,  "  a  modern  apostle," 
as  he  has  been  termed,  whose  life  is  one  of  the  most  re- 
markable, not  only  among  the  preachers  of  his  own  de- 
nomination, but  of  all  denominations  in  the  present  cent- 
ury.2     The  influence  of  the  traveling  ministers  can  hardly 

1  lCxce]:)t  in  some  points  of  method,  these  schools  are  very  similar  to  the 
Sunday-schools  of  other  denominations. 

2  See  "Memoirs  of  Stephen  Grellet,"  by  Benjamin  Seebohm,  London  and 
Philadelphia,  i860. 


FRIENDS  AND   SLAVERY.  283 

be  overestimated.  It  served  to  maintain  many  a  small 
congregation  in  hope  and  life,  and  also  to  arouse  many 
who  were  not  in  membership,  and  though,  owing  to  special 
reasons,  there  was  little  effort  made  to  proselytize,  yet  the 
religious  influence  exerted  by  these  preachers  on  persons 
outside  the  Society  has  been  great. 

The  chief  influence  exerted  by  the  Friends,  as  it  has 
been  mentioned  in  regard  to  the  organization,  was  in 
the  careful  and  just  lives  of  their  members.  The  Quaker 
character  became  proverbial  for  probity,  and  it  would  be 
diflicult  to  find  any  movement  that  promised  on  right  lines 
to  benefit  man  that  had  not  received  support  from  Friends 
to  an  extent  out  of  all  proportion  to  their  numbers. 

We  have  seen  liov/  they  liberated  their  slaves  at  a  time 
when  the  consciences  of  tlie  Christians  of  the  country  at 
large  were  quite  asleep  on  the  subject.  Their  efforts  on 
behalf  of  the  negro  did  not  stop  here,  but  they  immediately 
began  to  try  to  influence  society  around  them  to  see  the 
iniquity  of  slavery.  Their  method  was  entirely  moral 
suasion,  and  not  political  action ;  and  they  confined  them- 
selves to  petitioning  legislatures,  to  appeal,  and  to  personal 
influence  so  far  as  the  masters  were  concerned  ;  and  in  re- 
gard to  the  slaves,  they  refused  to  countenance  the  evil 
system  in  any  way  that  they  could  possibly  avoid.  They 
would  not  hire  slave  labor.  Many  of  them  refused  to  buy 
slave  grown  or  produced  articles.  When  they  saw  any 
case  of  peculiar  distress  where  families  were  being  separated 
by  being  sold  away  from  one  another,  the  Friends  as  far 
as  they  could  would  buy  them  in,  and  then  arrange  for 
their  freedom,  the  freed  negro  frequently,  by  working  on 
part  wages  or  by  saving,  repaying  the  money  spent  for 
him.  Many  of  the  Friends  took  great  interest  in  the 
religious  and  intellectual  development  of  this  race,  and 
in  States  where  it  was  illegal  for  colored  people  to  hold 


284  '^^^iE.    FRIENDS.    '  [Chak  vi. 

gatherings  without  the  presence  of  some  white  persons, 
they  would  not  infrequently  attend  regularly,  for  the  chief 
purpose  of  affording  them  an  opportunity  to  hold  meet- 
ings in  their  own  way,  though  very  often  the  Friends  also 
would  have  something  to  say.  Others,  at  the  risk  of  im- 
prisonment if  discovered,  taught  continuously  through  a 
series  of  years  in  night-schools  for  colored  persons  held 
privately  for  fear  of  detection.  In  these  quiet  ways,  with 
great  diligence  and  patience,  the  Friends  labored  in  a 
movement  entirely  distinct  from  what  is  now  known  as  the 
political  abolition  movement.  When  this  arose  the  body 
of  Friends  greatly  regretted  it,  and  for  a  number  of  years 
refused  to  sanction  what  they  felt  to  be  a  movement  with 
good  purposes,  but  using  methods  inconsistent  with  the 
peaceable  religion  of  Christ.  Officially,  none  of  the  Yearly 
Meetings,  so  far  as  known,  ever  sanctioned  any  political 
party.  Soon,  however,  the  fire  of  the  new  crusade  aroused 
many  earnest  Friends,  and  they  began  to  sympathize  and 
labor  together  with  the  abolitionists.  This  aroused  even 
more  opposition  in  the  Orthodox  than  it  had  in  the  Hicks- 
ite  ranks,  and  the  current  of  feeling  ran  so  high  that  in 
Indiana  Yearly  Meeting  there  was  in  1835  a  considerable 
secession  from  the  main  body,  and  a  new  organization  was 
formed  under  the  name  of  Indiana  Yearly  Meeting  of 
Antislavery  Friends.  Their  number  was  about  2000,  and 
tliat  of  the  main  body  25,000.  No  lawsuits  resulted,  and 
the  Orthodox  body,  which  had  been  rather  high-handed 
before  the  separation,  seems  to  ha\c  quickly  perceived  its 
mistake,  and  to  have  practically  abandoned  the  position 
that  caused  the  separation.  No  other  Yearly  Meeting  on 
the  Continent  recognized  the  new  body.  London  Yearly 
Meeting,  in  which  the  sentiment  in  fa\or  of  antislavery 
was  very  strong,  sent  o\-er  a  deputation  to  Indiana  in 
hopes  of  reconciling  the  two  bodies.     Their  action  was 


JOHN  GREEXLEAF  IVHITTIER.  285 

not  altogether  appreciated  by  the  antislavery  Friends,  but 
the  effect  desired  was  eventually  brought  about,  and  after 
ten  years  the  new  body  formally  dissolved,  leaving  its 
members  free  to  act  as  they  thought  best.  Of  course 
some  were  lost  to  the  Society,  but  many,  perhaps  most, 
of  them  quietly  returned  to  the  original  organization, 
where  they  were  received  with  open  arms,  and  some  of 
them  became  very  prominent.^ 

About  this  time  John  Greenleaf  Whittier  came  into  prom- 
inence as  a  true  poet  who  had  espoused  the  cause  of  the 
slave.  There  is  no  doubt  that  his  thorough  identification 
with  the  antislavery  cause  was  a  wonderful  help  to  it,  and 
that  his  influence  helped  to  raise  it  above  the  immediate 
issues  of  the  present  and  did  much  to  make  its  advocates 
see  that  they  were  in  line  with  the  eternal  movement  of 
right.  He  was  through  all  a  Quaker  and  never  advocated 
force.  Besides  his  songs  for  freedom,  perhaps  no  one  has 
done  more  to  make  current  the  Quaker  conception  of 
Christianity.-  He  was  born  at  Haverhill,  Mass.,  1807,  and 
died  at  Hampton  Falls,  N.  H.,  September  7,  1892. 

A  large  majority  of  the  Friends,  at  least  in  the  North 
and  West,  voted  for  Lincoln  in  i860  as  the  representative 
of  the  party  that  advocated  freedom,  though  at  that  time 
the  idea  of  freedom  in  the  States  where  slavery  already 
existed  was  not  contemplated.  As  the  war  drew  on,  not 
a  few  of  the  antislavery  men  and  not  a  few  Friends  thor- 
oughly agreed  with  the  position  taken  by  Whittier  and 
Garrison,  that  it  would  be  better  to  stand  by,  "  the  sad 
.spectators  of  a  suicide,"  than  to  engage  in  fratricidal  war. 
As  a  body.  Friends  of  all  parties  endeavored  to  main- 
tain their  ground  in  favor  of  peace.      Whittier  came  out 

1  Hodgson,  vol.  ii.,  pp.  9-49.  For  an  account  of  the  English  deputation's 
labors  from  an  inside  point  of  view,  see  "  Memoirs  of  William  Forster," 
vol.  ii.,  pp.  193-210. 

2  See  note,  p.  280. 


286  THE  FRIENDS.  [Ciiai>.  vi. 

strongly,  in  a  poem  addressed  to  the  alumni  of  Friends' 
Boarding-school,  Providence,  telling  them  plainly  that 
they  cannot  take  the  battle-brand,  but  that  they  are  now  to 
suffer  for  the  sake  of  their  principles  as  well  as  with  their 
country,  and  must  not  expect  that  because  they  believe 
it  is  wrong  to  fight  they  are  to  be  spared  their  share  of 
sorrow.  His  manly  words  doubtless  stirred  many  to  re- 
newed faithfulness.  But  not  a  few  felt  the  dilemma  put 
by  President  Lincoln  in  a  letter  written  by  him  to  the 
widow  of  J.  J.  Gurney,  then  residing  in  New  Jersey.  After 
speaking  of  his  appreciation  of  a  visit  she  had  paid  him, 
and  of  her  letter  to  him,^  he  says:  "Your  people,  the 
Friends,  have  had  and  are  having  a  \ery  great  trial.  On 
principle  and  faith  opposed  to  both  war  and  oppression, 
they  can  only  practically  oppose  oppression  by  war.  In 
this  hard  dilemma  some  have  chosen  one  horn  and  some 
the  other.  For  those  appealing  to  me  on  conscientious 
grounds  I  have  done  and  shall  do  the  best  I  could  and 
can,  in  my  own  conscience,  under  my  oath  to  the  law."^ 

E.  P.  Gurney  in  her  reply  to  the  President  clearly  and 
forcibly  maintains  the  alternative  that  wrong  is  not  to  be 
set  right  by  wrong.  There  were  some  in  the  Society  who 
thought  otherwise,  and  not  a  few^  of  both  branches  were 
found  in  the  army.  It  was  a  Hick.site  Quaker  who  wrote 
the  song  "  We  are  coming,  Father  Abram."  A  good  deal 
has  been  said  about  the  number  of  Friends  in  the  army, 
but  more  than  the  occasion  warrants.  The  peculiar  cus- 
tom which  grew  up  of  admitting  the  children  of  Friends 
as  full  members  by  right  of  birth,  with  all  its  undeniable 

1  The  visit  referred  to  was  "a  religious  visit,''  in  wliicli  1''..  P.  CJurney 
gave  him  what  she  felt  to  lie  a  message  from  the  Lord.  Tlie  letter  was 
written  at  his  request,  and  after  his  assassination  was  found  in  his  breast- 
pocket. 

2  "Memoirs  and  Correspondence  of  Eliza  P.  Gurney,"  p.  317.  The  letter 
is  given  in  facsimile.  Original  now  in  possession  of  the  Pennsylvania  His- 
torical Society. 


THE   CIVIL    WAR.  287 

advantages  had  this  drawback,  that  many  who  had  never 
made  any  Christian  profession  were  counted  as  Friends, 
and  when  these  enhsted  it  was  considered  that  they  had 
forsaken  their  position,  when  in  reahty  many  of  them  had 
nothing  but  a  traditional  position  on  the  subject.  In  many 
cases  those  who  enhsted  were  disowned  by  their  meetings, 
in  many  others  their  acknowledgment  of  regret  was  ac- 
cepted, and  in  others  no  action  was  taken.  On  the  other 
hand,  there  were  numerous  instances  of  persons  who  were 
faithful  to  their  testimony  for  peace  amid  much  that  was 
painful.  This  was  specially  the  case  in  the  South,  where 
the  Friends  refused  in  the  face  of  positive  persecution  and 
much  physical  suflfering  to  bear  arms.  None  of  them  ab- 
solutely lost  their  lives,  but  on  several  occasions  they  were 
ordered  to  be  shot,  but  the  soldiers,  impressed  with  their 
Christian  courage  and  patience,  refused  to  obey  the  com- 
mand. Some  were  deprived  of  food  and  drink,  and  sub- 
jected to  many  and  humiliating  punishments,  but  they 
remained  firm.  The  Confederate  Government  created  an 
exemption  tax,  which  not  a  few  paid,  while  others  did  not 
feel  that  such  a  course  would  be  right,  and  chose  rather  to 
suffer.  It  was  a  noticeable  fact  that  this  firm  stand  on  the 
part  of  the  Friends  resulted  in  North  Carolina  in  an  actual 
increase  in  membership,  others  being  so  deeply  impressed 
with  their  faithfulness  that  they  examined  into  their  prin- 
ciples and  joined  them,  although  the  exemption  privilege 
was  not  granted  to  new  members.  The  close  of  the  war 
found  Friends  more  earnest  in  the  promotion  of  peace, 
and  they  formed  themselves  into  a  Peace  Association  of 
Friends  in  America,  which  put  lecturers  into  the  field,  and 
issued  tracts,  and  soon  started  a  monthly  periodical,  called 
"  The  Messenger  of  Peace."  The  Association  was  heartily 
sustained  by  the  various  Yearly  Meetings,  though  after  a 
number  ©f  years  the  interest  in  evangelization  turned  the 


288  THE  FRIENDS.  [Chap.  vi. 

attention  of  Friends  in  other  directions.  More  recently, 
however,  it  has  shown  new  hfe,  and  has  lately  been  incor- 
porated under  the  laws  of  Indiana,  and  is  pressing  the 
cause  with  more  vigor. 

TJie  Indians,  Colored  Population,  etc. 

From  the  time  of  William  Penn  there  has  been  great  in- 
terest felt  by  Friends  in  the  Indians,  and  on  their  part  this 
much-injured  people  are  said  to  have  retained  to  this  day 
their  affection  for  and  confidence  in  the  Friends.  So  far  as 
the  records  go  to  which  there  has  been  access,  the  Society 
has  always  maintained  a  kindly  and  just  attitude  toward 
them.  The  early  history  has  already  been  alluded  to.  It 
remains  to  speak  of  this  century.  The  various  Yearly 
Meetings  had  schools  and  various  mission  interests  among 
the  Indians,  which  appear  to  have  been  measurably  suc- 
cessful, especially  as  regards  the  general  well-being  of 
the  tribes  under  their  control,  and  whenever  opportunity 
offered  Friends  were  ready  to  appear  on  behalf  of  the  red 
man  before  the  government.  That  they  undertook  to  any 
great  extent  the  work  of  evangelization  of  the  tribes  does 
not  appear.  The  history  of  the  treatment  of  the  Indians 
is  clearly  a  blot  on  our  national  honor,  so  that  a  noted 
writer  has  well  named  the  book  which  describes  the  history 
as  "A  Century  of  Dishonor."^  The  following  extract 
from  President  Grant's  first  Annual  Message  to  Congress 
puts  the  whole  matter  concisely,  and  describes  the  reasons 
for  the  new  plan  which  he  inaugurated.-  He  writes : 
"  From  the  foundation  of  the  government  to  the  present, 
the  management  of  the  original  inhabitants  of  this  conti- 
nent, the  Indians,  has  been  a  subject  of  embarrassment  and 

1  "  A  Century  of  Dishonor,"  liy  Helen  Hunt  Jackson.     Boston,  Rol)erts 
Brothers,  1S85. 

2  "  Message  and  Documents,  1869-70,"  p.  14. 


FRIENDS  AND    THE  INDIANS.  289 

expense,  and  has  been  attended  with  continuous  robberies, 
murders,  and  wars.  From  my  own  experience  upon  the 
frontiers  and  in  Indian  countries,  I  do  not  hold  eitlier  legis- 
lation, or  the  conduct  of  the  whites  who  come  in  contact 
with  the  Indian,  blameless  for  these  hostilities.  The  past, 
however,  cannot  be  undone,  and  the  question  must  be  met 
as  we  now  find  it.  I  have  attempted  a  new  policy  toward 
these  wards  of  the  nation  (they  cannot  be  regarded  in  any 
other  light  than  as  wards),  with  fair  results  so  far  as  tried, 
and  which  I  hope  will  be  attended  ultimately  with  great 
success.  The  Society  of  Friends  is  well  known  as  having 
succeeded  in  living  in  peace  with  the  Indians  in  the  early 
settlement  of  Pennsylvania,  while  their  white  neighbors  of 
other  sects  in  other  sections  were  constantly  embroiled. 
They  are  also  known  for  their  opposition  to  all  strife,  vio- 
lence, and  war,  and  are  generally  noted  for  their  strict 
integrity  and  fair  dealings.  These  considerations  induced 
me  to  give  the  management  of  a  few  reservations  of  In- 
dians to  them,  and  to  lay  the  burden  of  the  selection  of 
agents  upon  the  Society  itself.  The  result  has  proven 
most  satisfactory." 

In  his  message  for  1870  President  Grant  further  de- 
velops his  plan  and  the  underlying  idea  in  his  mind.  He 
says :  "  The  experiment  of  making  it  a  missionary  work 
was  tried  with  a  few  agencies  given  to  the  denomination 
of  Friends,  and  has  been  found  to  work  most  advanta- 
geously. .  .  .  Indian  agencies  being  civil  offices,  I  deter- 
mined to  give  all  the  agencies  to  such  religious  denomina- 
tions as  had  heretofore  established  missionaries  among  the 
Indians,  and  perhaps  to  sOme  other  denominations  who 
would  undertake  the  work  on  the  same  terms,  i.e.,  as  a 
missionary  work.  The  societies  selected  are  allowed  to 
name  their  own  agents,  subject  to  the  approval  of  the  Exec- 
utive, and  are  expected  to  watch  over  them  and  aid  them 


290  THE   FRIENDS.  [Chap.  vi. 

as  missionaries,  to  Christianize  and  cixilize  the  Indian,  and 
to  train  him  in  the  arts  of  peace.  ...  I  entertain  the  con- 
fident hope  that  the  pohcy  now  pursued  will,  in  a  few 
years,  bring  all  the  Indians  upon  reservations,  where  they 
will  live  in  houses,  have  schoolhouses  and  churches,  and 
will  be  pursuing  self-sustaining  avocations,  and  where  they 
may  be  visited  by  the  law-abiding  white  man  with  the  same 
impunity  that  he  now  \'isits  the  civilized  white  settle- 
ments." ^ 

This  inauguration  of  a  new  and  honest  and  Christian 
policy  on  the  part  of  the  government  toward  the  Indians 
is  one  of  the  brightest  parts  of  President  Grant's  adminis- 
tration. The  exact  plan  as  he  marked  it  out  has  not  been 
pursued  by  his  successors,  but  the  impetus  it  gave  to  the 
cause  of  the  Indian  and  the  far-reaching  results  that  have 
since  been  attained  may  be  said  to  date  their  rise  from 
the  action  of  the  President  as  described  in  these  messages. 
It  is  not  too  much  to  claim  that  the  enlightened  policy  cf 
William  Penn,  adopted  from  conscientious  adherence  to  the 
principles  of  peace  and  justice — a  policy  followed  faithfully 
by  those  who  came  after  him — was  the  direct  influence 
that  moved  President  Grant  in  the  adoption  of  his  policy. 
His  practical  eye  had  seen  the  failure  of  injustice,  greed, 
and  war,  and  had  seen  the  success  of  justice  and  peace, 
and  he  chose  the  latter. 

The  Society  of  Friends  in  its  various  branches — for  both 
Orthodox  and  Hicksites  were  engaged  in  the  work,  though 
independently  of  each  other — continued  to  do  their  share 
of  work  for  the  Indians  in  connection  with  the  government 
for  about  fifteen  years,  their  last  agent  having  withdrawn 
in  1885.  The  accounts  of  all  the  agents  nominated  by 
Friends  were  honorably  settled.  "  In  every  case  where 
suits  have  been  brought  against  them  in  the  United  States 
1  "Annual  Message,  etc.,"  yol.  i.,  p.  17. 


THE  MODOC S.  29 1 

courts,  our  Friends  have  been  honorably  acquitted,  and 
the  cost  thrown  upon  the  government."^ 

The  work  in  connection  with  the  government  having 
ceased,  only  served  to  turn  the  attention  of  Friends  more 
particularly  to  the  subject  of  evangelization  among  the 
Indians,  which  they  have  carried  out  ever  since  with  in- 
creasing success,  so  that  there  now  are  four  hundred  and 
twenty  members  of  the  Orthodox  Society  among  the 
Indians,  with  four  monthly  meetings. 

Perhaps  the  most  wonderful  instance  of  the  power  of 
kind  Christian  treatment  over  the  untamed  savage  is  shown 
in  the  history  of  the  Modocs.  After  they  were  conquered 
they  were  taken  directly  from  the  lava  beds,  where  they 
had  made  such  a  desperate  stand,  and  put  under  the  peace- 
ful care  of  the  Friends.  The  change  that  soon  came  over 
their  wild  natures  was  marvelous.  Steamboat  Frank,  who 
had  been  a  terror  to  his  enemies,  was  not  only  converted, 
but  became  in  a  comparatively  short  time  a  minister  of  the 
gospel  among  Friends,  and  an  evangelist  of  real  power  and 
efTectiveness.  He  so  firmly  adopted  the  principles  of  peace 
that  he  would  not  bear  a  deadly  weapon  even  as  an  officer 
of  the  peace,  and  once  when  his  brother  was  unjustly  struck 
down  beside  him  by  a  white  man,  he  simply  remarked  that 
there  had  been  a  time  when  he  would  in  an  instant  have 
slain  the  aggressor,  but  that  now  he  was  of  a  different 
spirit.  He  died  a  few  years  since,  while  in  Portland,  Me., 
whither  he  had  gone  to  attend  the  Yearly  Meeting  of 
Friends  for  New  England.  The  history  of  the  success 
that  the  P>iends  have  had  with   the   Indians,  as  well  as 


1  Report  of  Committee  on  Indian  Affairs.  See  Baltimore  Yearly  Meeting 
Minutes,  1886,  p.  39.  At  one  time  Friends  (Orthodox)  had  a  .Superintendent 
of  Indian  Affairs,  eight  Indian  Agents,  and  eighty-five  other  members  acting 
as  employees  under  the  government.  Their  Christian  influence  was  active, 
and  it  is  safe  to  state  that  hundreds  of  Indians  came  through  their  efforts  to 
a  character-changing  faith  in  Christ. 


292  THE  FRIENDS.  [Chai-.  vi. 

the  success  attained  by  other  denominations,  is  a  standing 
proof  that  the  Indians,  after  all  these  generations  of  wrong 
treatment  at  the  hands  of  the  stronger  race,  are  still  open 
to  kindness  and  justice.  In  all  movements  for  the  protec- 
tion and  advancement  of  the  Indian  those  who  are  work- 
ing have  the  solid  support  of  members  of  the  Society  of 
Friends,  both  Hicksite  and  Orthodox. 

Friends  have  also  continued  their  interest  in  and  labor 
for  the  negro,  but  in  this  respect  have  hardly  come  up  to 
what  might  have  been  expected  from  them  after  their 
earlier  labors  on  their  behalf.  It  would  have  been  supposed 
that  of  all  the  others  they  would  have  been  foremost  to 
establish  missions  and  labor  among  them,  but  this  has  not 
been  the  case.  However,  they  have  done  a  good  deal. 
Southland  College,  Arkansas,  has  for  years  been  doing  a 
patient,  steady,  and  successful  work,  and  has  turned  out 
many  who  have  been  able  as  teachers  and  in  other  ways 
to  raise  their  fellow-people.  Friends  in  the  North  have 
missions  in  Tennessee  and  North  Carolina,  and  various 
institutions  not  under  the  care  of  Friends  are,  we  under- 
stand, assisted  by  them.  Not  very  many  of  this  race  have 
joined  the  Society,  though  there  are  some  who  have  done 
so,  and  a  few  become  ministers  among  them.  We  believe 
this  statement  applies  only  to  the  Orthodox.  At  the  time 
of  the  "exodus"  from  the  South  into  Kansas,  Elizabeth 
L.  Comstock,  a  leading  minister  in  the  Society,  was  at  the 
head  of  a  large  part  of  the  work  of  distributing  relief. 

PhilantJu'opy,   Education,  etc. 

In  regard  to  general  labor  for  the  advancement  of  the 
poor.  Friends  have  been  more  in  the  habit  of  uniting  with 
others  than  in  carrying  on  independent  wcM'k  of  their 
own.  As  a  rule  they  ha\-e  been  conspicuous  for  their  solid 
sense  and  .steadiness  of  purpose,  and   have   been   rather 


PHILANTHROPIC  EFFORTS.  293 

the  stalwart  supporters  of  movements  than  the  ones  who 
appeared  before  the  public  as  leaders.  They  have  been 
stronger  in  council  than  in  the  brilliant  exercise  of  gifts, 
and  in  plain  practical  common  sense  than  in  the  graceful 
accomplishments.  For  this  reason  superficial  observers 
have  often  overlooked  the  service  done  by  Friends  to  the 
various  movements.  They  have  not  seldom  given  the 
needed  suggestion  at  the  right  time.  Thus  it  is  said  to 
have  been  a  Friend  who  was  the  means  of  starting  Father 
Matthew  on  his  great  temperance  work  in  Ireland.  The 
modern  idea  of  fresh-air  funds  and  free  sanitariums  for  sick 
children  during  the  summer  months  is  not  new  among 
Friends.  The  Annual  Association  of  Women  Friends  for 
the  Relief  of  Sick  Children  in  the  Summer  Season  was  in 
full  running  order  in  Philadelphia  in  the  summer  of  1849, 
with  a  corps  of  nine  physicians,  ready  to  furnish  free  ex- 
cursions by  rail  or  steamboat,  and  in  extreme  cases  to  pro- 
cure free  board  in  the  country  for  mothers  with  their  sick 
infants.^  Later  the  work  of  Sarah  Smith  in  the  Indiana 
penitentiary,  where  she  was  for  many  years  matron,  must 
not  be  overlooked.  She  was  one  of  the  band  of  noble 
women  who  demonstrated  that  to  treat  criminals  kindly 
and  as  human  beings  should  be  treated  was  not  only 
humane,  but  eminently  the  wise  thing  to  do  for  their  ref- 
ormation. 

The  interest  of  the  Hicksites  in  the  cause  of  temperance 
has  been  noted,  and  the  Orthodox  have  not  been  behind 
them.  Every  Yearly  Meeting  has  special  committees  on 
the  subject,  and,  with  perhajas  no  exception,  the  Disciplines 
of  all  make  the  manufacture,  sale,  or  use  of  intoxicating 
liquors  as  a  beverage  a  disownable  offense.  The  Western 
Yearly  Meetings  are  particularly  earnest  in  the  cause  of 
the  absolute  prohibition  of  the  traffic. 
1  "  Friends'  Review,"  Philadelphia,  "  fifth  mo.  26th,  1849,"  vol.  ii.,  p.  576. 


294  ^^^   FRIENDS.  [Chap.  vi. 

The  interest  of  Friends  in  education  developed  early, 
and  while  they  did  not  produce  great  scholars,  they  were 
able  to  keep  the  average  educational  standard  of  their 
members  at  a  higher  level  than  that  of  the  community 
around  them.  This,  with  their  strict  moral  discipline,  made 
them  generally  persons  of  considerable  influence  in  every 
neighborhood  where  they  were  found.  New  York  Yearly 
Meeting  opened  the  first  boarding-school  for  Friends' 
children  at  Nine  Partners,  Dutchess  Co.,  N.  Y.,  in  1796. 
It  was  for  children  of  both  sexes.  Moral  training  was 
made  primary,  and  intellectual  training  secondary.  After 
the  separation  it  remained  in  the  hands  of  the  Orthodox 
Friends.  About  thirty  years  ago  it  was  moved  to  Union 
Springs,  N.  Y.,  and  is  now  in  a  flourishing  condition,  after 
having  gone  through  many  \'icissitudes. 

The  next  movement,  three  years  later  (1799)  was  the 
establishment  of  a  boarding-school  at  Westtown,^  Chester 
County,  Pa.,  by  Philadelphia  Yearly  Meeting,  on  an  estate 
of  six  hundred  acres.  It  was  also  for  both  sexes.  The 
school  has  exercised  for  nearly  a  century  very  wide  and 
deep  influence  upon  Friends  of  Philadelphia  and  Baltimore 
Yearly  Meetings.  The  teaching  is  most  thorough  and 
the  discipline  strict.  At  the  separation  it  remained  in  the 
hands  of  the  Orthodox.  During  the  past  ten  years  very 
handsome  new  buildings,  with  all  modern  improvements, 
have  been  erected. 

In  18 19  New  England  Yearly  Meeting,  influenced 
largely  by  the  philanthropist  Moses  Brown,  who  had  for 
years  labored  to  establish  such  a  school,  and  had  given 
valuable  land  in  Providence,  R.  I.,  for  the  purpose,  opened 

1  It  is  not  generally  known  that  the  establishment  of  this  school  was  largely 
due  to  the  celebrated  John  Dickinson,  the  author  of  "  The  Farmer's  Letters," 
member  of  the  Cf)ntinental  Congress,  etc.  He  .md  his  wife  contributed  to 
its  endowment.  ("  Life  and  Times  of  John  Dickinson,"  C.  J.  Stille,  Philadel- 
phia, 1 89 1,  pp.  328,  329.) 


HAVERFORD    COLLEGE.  295 

"  Friends'  Boarding-school."  This  has  been  exceedingly 
successful,  and  has  been  to  New  England  what  Westtown 
has  been  to  Pennsylvania.  It  is  coeducational,  and  has  in 
recent  years  become  very  liberal  in  its  policy,  so  that  many 
of  its  students  are  not  Friends.  Moses  Brown,  above 
mentioned,  was  also  one  of  the  greatest  benefactors  of 
Brown  University,  and  through  his  influence  the  charter 
provides  that  a  certain  proportion  of  the  trustees,  who 
are  chosen  from  various  religious  denominations,  shall  be 
Friends.^ 

Soon  after  the  separation  of  1827-28  the  subject  of  more 
advanced  education  claimed  the  attention  of  Orthodox 
Friends,  with  the  result  of  establishing  Haverford  School, 
in  1833,  at  Ha\-erford,  Pa.  After  several  years  of  success- 
ful operation  it  had  pecuniary  difficulties  and  was  closed 
for  about  three  years,  but  was  reopened  in  1848.  Though 
having  a  collegiate  course,  it  did  not  apply  for  a  charter  as  a 
college  until  1856,  being  the  first  institution  of  the  Society 
to  assume  that  position.  It  is  under  the  control  of  a  cor- 
poration all  the  members  of  which  must  be  Friends.  It 
is,  however,  almost  unsectarian  in  its  teaching.  It  ranks 
high  among  the  smaller  colleges  of  the  country.  Among 
its  professors  have  been  Thomas  Chase,  of  the  American 
Company  of  Revisers  of  the  New  Testament,  and  an  editor 
of  a  number  of  the  classics,  and  also  J.  Rendel  Harris,  who 
during  his  professorship  discovered  the  long-lost  "Apology 
of  Aristides  "  in  the  convent  on  Mount  Sinai." 

The  Friends  of  North  Carolina  opened  New  Garden 
Boarding-school  in  1837.  The  great  prejudice  against 
Friends  on  account  of  their  antislavery  principles  made 
the  work  difficult.      The  school  was  conducted  during  the 

1  See"  Sketch  of  Moses  Brown, "by  Augustus  Jones,  principal  of  Friends' 
Boarding-school,  Providence,   1893. 

2  The  college  is  residuary  legatee,  on  the  death  of  the  widow,  of  an  estate 
of  over  half  a  million  of  dollars  left  by  the  late  Jacob  P.  Jones  of  Philadelphia. 


V. 


296  THE  FRIENDS.  [Cuap.  vi. 

whole  Civil  War  on  a  gold  basis,  and  came  out  without 
embarrassment,  and  without  having  missed  a  class — a  rec- 
ord which  from  a  financial  as  well  as  an  educational  point 
of  view  was  probably  unique  in  the  South  during  that 
period.  In  1888  the  school  was  raised  to  the  rank  of  a 
college,  and  is  now  known  as  Guilford  College.  It  is 
coeducational. 

The  Friends  in  the  West  were  somewhat  later  in  the 
establishment  of  boarding-schools.  In  1847  one  was  es- 
tablished, under  the  care  of  Indiana  Yearly  Meeting,  near 
Richmond,  Ind.,  which  in  1859  was  chartered  as  Earlham 
College.  It  is  in  a  flourishing  condition,  under  the  joint 
control  of  Indiana  and  Western  Yearly  Meetings.  Wil- 
mington College,  Wilmington,  O.,  was  opened  1871,  and 
Penn  College,  Oskaloosa,  la.,  in  1873.  Both  these  are 
doing  good  work.  In  addition  to  these  is  Pacific  College, 
Newberg,  Ore.  (1891),  and  Pickering  College,  Pickering, 
Ont.,  Canada,  recently  reopened. 

A  very  important  college  for  women  was  founded  at 
Bryn  Mawr,  Pa.,  1885,  in  accordance  with  the  will  of 
Dr.  Joseph  W.  Taylor,  a  Friend  of  Burlington,  N.  J.  By  its 
charter  all  the  trustees  are  required  to  be  members  of  the 
Society  of  Friends  (Orthodox).  It  is  thoroughly  equipped, 
and  is  the  most  advanced  college  for  women  in  the  country. 
It  pursues  a  very  liberal  course,  and  can  hardly  be  classed 
as  a  denominational  college. 

There  are  many  schools  and  academies  under  the  con- 
trol of  Friends  which  cannot  be  named.  As  with  the 
Hicksites,  the  Orthodox  have  taken  great  interest  in  edu- 
cational matters,  and  in  1877  an  important  and  influential 
conference  on  education  was  held  at  Baltimore,  which  was 
followed  by  others  in  1880,  188 1,  1883,  1888;  in  addition 
to  these,  local  conferences  have  frequently  been  held. 


CHAPTER    VII. 

LATER    YEARS. 

The  great  awakening  of  the  separation  was  not  lost,  and 
the  body  came  more  and  more  into  something  of  the  spirit 
of  the  earlier  age.  The  progress  was,  however,  slow  at 
first,  and  the  casual  observer  would  have  noticed  but  little 
change.  As  to  numbers,  the  Society  in  different  parts  of 
the  country  presented  very  different  aspects.  In  the  East 
generally  there  was  for  over  thirty  years  a  steady  decline, 
the  chief  cause  being  emigration.  In  New  England  the 
attractions  of  the  West  were  peculiarly  enticing  to  the 
practical-minded  Friend.  The  failure  of  the  whale  fisheries 
of  Nantucket  and  New  Bedford  led  to  a  very  general  exo- 
dus.^ Emigration  acted  as  a  less  important  factor  in  New 
York  and  Pennsylvania,  but  farther  south  another  cause 
operated  with  great  force.  The  many  disabilities  that 
Friends  suffered  in  slaveholding  States  from  their  faithful 
adherence  to  their  position  that  it  was  wrong  to  hold 
fellow-beings  in  slavery  were  a  great  drag  upon  them.  It 
was  exceedingly  difficult — in  fact,  often  impossible — to 
procure  free  labor,  especially  in  the  country  districts.  In 
these  same  localities  manual  labor  was  by  a  false  public 
sentiment  considered  degrading,  so  that  those  who  from 
conscientious  grounds  had  to  do  such  work  themselves  were 
obliged  to  take  a  lower  position  in  society  than  the  one  to 
which  they  really  belonged.     Their  position  also  placed 

1  On  the  Island  of  Nantucket  there  were  fifty  years  since  about  twelve 
hundred  Friends;  there  are  now  (1894)  hardly  a  dozen  of  any  branch. 
297 


298  THE  FRIENDS.  [Ciiai>.  vii. 

increasing  difficulties  in  their  way  in  engaging  in  business, 
and  also  rendered  them  objects  of  suspicion  to  their  slave- 
holding  neighbors,  who  resented  their  opposition  to  the 
"peculiar  institution,"  and  often  suspected  them  of  aiding 
negroes  to  escape — a  suspicion  far  better  founded  as  re- 
gards Friends  north  of  Mason  and  Dixon's  line  than  south 
of  it.  To  the  Friends  living  in  such  an  uncongenial  at- 
mosphere the  free  West  appeared  as  a  land  of  promise,  and 
a  steady  exodus  soon  set  in.  The  Society  from  this  cause 
died  out  in  South  Carolina,  and  was  so  greatly  reduced  in 
Virginia  that  in  1845  Virginia  Yearly  Meeting  was  sus- 
pended and  joined  to  Baltimore  Yearly  Meeting.  This 
latter  body,  small  to  begin  with  (after  the  separation),  had 
also  suffered  from  the  same  cause,  so  that  the  two  joined 
were  still  the  smallest  Yearly  Meeting  in  the  world.  The 
same  state  of  things  existed  in  North  Carolina,  and  at  one 
time  it  seemed  as  if  there  were  risk  of  that  Yearly  Meeting 
being  lost.  Sometimes  whole  congregations  would  emi- 
grate in  a  body,  so  that  one  instance  has  been  known  where 
the  same  church  organization  remained  in  force,  the  same 
officers  continuing  to  act  in  the  new  settlement  as  they  had 
done  in  the  old  home. 

Another  cause  of  the  diminution  in  numbers  was  the 
strict  enforcement  of  the  Discipline  and  prompt  disown- 
ment  of  members  for  comparatively  slight  offenses.  To 
marry  a  non-member  or  by  any  other  religious  ceremony 
than  that  of  Friends  was  a  disownable  offense  on  the  ground 
that  it  recognized  what  was  called,  in  the  rather  severe 
language  of  the  Society  in  that  day,  a  "  hireling  "  ministry. 
Many  other  things  that  would  now  be  esteemed  trivial,  but 
which  had  had,  at  the  beginning  at  least,  a  foundation  in 
some  principle  that  was  deemed  important,  were  made  the 
cause  for  expulsion  from  the  Society.  That  the  denomi- 
nation should  have  lived  at  all  through  such  restrictions, 


CAUSES   OF  DECLENSION.  299 

especially  as  it  was  not  thought  right  to  use  any  efforts  to 
obtain  new  members,  is  a  striking  evidence  of  the  power 
that  was  in  the  body.  Increase  of  spiritual  life  would 
at  first  tend  to  increase  the  activity  in  the  support  of  the 
Discipline,  till  as  the  life  grew  the  power  that  was  present 
gradually  caused  unnecessary  restrictions  to  be  laid  aside 
and  others  to  be  modified. 

Still  another  cause  of  decline  in  numbers  was  that  there 
were  greater  attractions  for  many  in  a  life  of  more  con- 
formity with  the  ways  of  ordinary  persons,  so  that  not  a 
few  left  from  their  own  free  will.  Again,  the  position  of 
Friends  on  a  variety  of  subjects  of  doctrine  and  practice 
was  so  unlike  that  of  the  other  denominations  about  them 
that  it  required  the  courage  of  one's  convictions  to  with- 
stand the  weight  of  public  opinion.  When  all  these  rea- 
sons are  taken  into  consideration,  the  wonder  is  rather 
that  so  many  remained,  and  not  that  there  was  a  decline. 

The  picture  presented  in  the  West  during  this  period 
was  in  several  respects  very  different.  While  the  East  was 
losing  by  emigration,  the  West  was  gaining.  The  meet- 
ings in  Ohio,  Indiana,  and  Iowa  soon  became  large  and 
flourishing.  For  a  long  time  fully  as  great  strictness  pre- 
vailed as  in  the  East,  and  there  was  the  same  readiness  to 
"disown,"  but  the  circumstances  were  different.  The 
country  was  new  and  thinly  settled  at  first,  and  there  were 
fewer  temptations  to  worldliness.  Again,  the  Friends  set- 
tled largely  in  communities,  so  that  in  many  cases  they 
would  form  the  bulk  of  the  population,  and  in  this  way 
public  opinion  would  be  with  them.  Their  growth  was 
large,  and  new  Yearly  Meetings  were  set  up.  Ohio  had 
been  set  off  in  18 12  from  Baltimore;  Indiana  from  Ohio 
in  1 82 1.  In  1857  Western  (comprising  western  and  south- 
ern portions  of  Indiana,  and  eastern  Illinois)  was  set  off; 
Iowa  in   1863,  and  Kansas  in    1872.      All  these  were  es- 


300  THE  FRIENDS.  [Chap.  vii. 

tablished  from  Indiana  Yearly  Meeting,  which  also  set  off 
Wilmington  Yearly  Meeting,  of  southwestern  Ohio,  in 
189.2.  Iowa  Yearly  Meeting  in  1893  set  off  the  Yearly 
Meeting  of  Oregon,  and  at  present  writing  there  is  a  pros- 
pect of  one  being  established  in  California.  About  two 
thirds  of  all  the  Friends  in  the  world  are  in  the  United 
States  west  of  the  Alleghanies. 

It  must  not  be  concluded  that  the  decrease  in  member- 
ship in  the  East  continued.  Since  1865  a  new  life  has 
appeared  there  also,  and  in  New  York  and  New  England 
the  decrease  has  stopped  and  an  increase  is  noted,  espe- 
cially in  the  former.  North  Carolina  has  about  trebled 
its  membership,  and  Baltimore  nearly  doubled.  This  has 
been  notwithstanding  the  continual  loss  through  emigra- 
tion, and  the  fact  of  a  comparatively  low  birth-rate. 

In  1867  Canada  Yearly  Meeting  was  set  off  from  New 
York.  It  was  considered  an  interesting  fact  that  during 
the  time  of  the  holding  of  its  first  session  the  "  Dominion 
of  Canada"  was  inaugurated.^ 

Great  changes  have  taken  place  since  the  tide  has  turned, 
and  Friends  have  become  an  aggressive,  growing  body^ 
instead  of  a  diminishing  one.  The  peculiar  cut  of  dress 
and  the  "  plain  "  language  of  "  thee  "  and  "  thou  "  have 
been  discarded,  as  having  no  religious  value  for  the  pres- 
ent age.2 

The  numerical  names  for  months  and  days  are  still  al- 

1  Settlements  of  Friends  in  Canada  were  made  from  Pennsylvania,  New 
Jersey,  and  New  York  during  the  latter  part  of  the  eighteenth  century.  For 
a  time  under  the  care  of  both  Philadelphia  and  of  New  York  Yearly  Meet- 
ings, they  were  finally  joined  to  the  latter,  with  which  they  were  incorporated 
until  1867.  Some  Friends  near  the  New  York  line  were  retained  when  those 
of  the  Canadian  meetings  were  set  off. 

^  Not  a  few  continue  tousc  the  "  thee"  and  the  "  thou  "'  in  their  families 
and  to  their  intimate  Friends,  partly  for  old  association  and  partly  in  the  way 
the  French  and  Germans  do,  as  a  sign  of  the  familiarity  of  friendship.  Phil- 
adelphia Yearly  Meeting  continues  to  lay  stress  on  the  old  form  of  dress  and 
address. 


RE  A  WAKENING. 


301 


most  universally  used  by  Friends  in  their  official  language 
and  in  their  records,  but  the  practice  of  using  them  in 
ordinary  conversation  is  rapidly  dying  out.  There  has 
also  been  a  considerable  relaxation  in  the  Discipline. 
Many  old  rules  have  been  either  annulled  or  allowed  to 
become  a  dead  letter.  In  this  change  there  may  be  a 
question  whether  there  is  not  a  risk  of  going  to  the  other 
extreme,  but  nevertheless  there  is  a  great  deal  of  care  in 
respect  to  daily  living.  But  the  attitude  of  the  meeting 
and  its  officers  has  long  ceased  to  be  one  of  judging  with 
a  view  to  cutting  off  the  offender,  and  is  now  one  of  en- 
couragement toward  the  weak  and  the  restoration  of  those 
who  are  astray.  As  soon  as  this  feeling  became  general 
the  rapid  decline  in  numbers  ceased. 

Friends  during  the  past  thirty  years  have  reawakened 
to  the  fact  that  one  of  the  main  duties  of  the  Christian 
Church  is  to  carry  the  gospel  to  those  who  do  not  know  it. 
Almost  every  Yearly  Meeting  is  pervaded  with  the  sense 
that  this  is  the  great  object  toward  which  every  avenue  of 
work  is  to  contribute.  Everything  is  now  chiefly  judged 
from  the  simple  point  of  view  as  to  whether  it  will  tend  to 
the  spread  of  the  knowledge  of  Jesus  Christ  and  the  building 
up  of  believers.  From  being  one  of  the  most  traditional 
of  all  bodies  Friends  have  come  to  believe  that  the  essen- 
tial spirit  of  Quakerism  is  freedom,  and  so  traditionalism 
is  now  one  of  their  greatest  fears.  The  simplicity  of  their 
organization,  the  freedom  in  their  meetings  for  worship  to 
any  one  to  take  vocal  part  under  what  is  felt  to  be  the 
guidance  of  the  Spirit,  each  one  being  subject  to  the  judg- 
ment of  the  rest,  allows  flexibility  and  variety  of  service 
and  the  development  of  individual  gifts.  In  not  a  few 
instances  their  freedom  from  an  established  order  of  clergy 
has  been  found  to  be  the  means  of  inspiring  confidence. 
The  fact  that  the  Quaker  boy  or  girl  is  impressed  with 


302  THE  FRIEXDS.  [Chai'.  vii. 

the  thought  that  without  forsaking  usual  duties  or  going 
through  a  college  training  he  or  she  may  be  at  any  time 
called  upon  by  the  Lord  to  preach  gives  an  added  dignity 
to  the  ordinary  life.  And  the  practice  of  silent  united 
worship  as  the  basis  upon  which  meetings  are  held,  where 
it  is  appreciated  tends  to  cause  the  worshiper  to  seek  the 
Lord  directly,  and  thus  strengthens  religious  character. 

The  change  of  front  has  been  truly  marvelous,  and  has 
on  the  whole  been  accomplished  with  very  little  friction. 
A  number  of  leading  ministers  and  others  a  few  years  since 
sought  to  change  the  position  of  the  Society  on  the  subject 
of  baptism  and  the  Supper.  This  was  especially  the  case 
in  Ohio,  which  Yearly  Meeting  in  1886  refused  to  make 
the  subject  in  any  way  a  test  matter.  All  the  other  Yearly 
Meetings  took  prompt  action,  declaring  it  incompatible  for 
any  one  who  observed  them  or  advocated  the  use  of  these 
ordinances  to  remain  in  the  position  of  minister  or  elder. 
This  rule  was  by  no  means  strictly  enforced,  but  the  gen- 
eral sentiment  of  the  Society  supported  ii,  and  the  matter 
soon  ceased  to  be  a  burning  question.  This  result  was 
thought  to  have  been  greatly  helped  by  the  calling  of  a 
conference  of  Yearly  Meetings  at  Richmond,  Ind.,  in  1887. 
This  assemblage  was  unique,  being  the  first,  and  probably 
will  be  for  many  years  the  last,  of  the  kind  held.  It  was 
composed  of  delegates  from  all  the  Yearly  Meetings  in  the 
world,  both  Great  Britain  and  Ireland  being  represented. 
It  lasted  for  three  days  and  accomplished  a  vast  amount  of 
work.  The  most  important  of  its  actions  were  the  issu- 
ing of  a  "  Declaration  of  Faith  "  and  the  suggestions  for 
a  stated  conference  to  be  held  at  regular  intervals.  The 
"  Declaration  "  consisted  largely  of  extracts  from  standard 
writings,  and  is  too  tlifTuse  and  general  in  its  statements 
to  be  regarded  as  a  rigid  creed;  nevertheless,  it  much  more 


CONFEREXCE    OF  1SS7.  303 

nearly  approaches  one  than  any  of  the  Declarations  that 
have  preceded  it,  and  the  change  in  its  tone  and  emphasis 
over  former  ones  is  very  marked.  It  conforms  much  more 
nearly  to  the  standards  of  ordinary  evangelical  denomina- 
tions. As  might  have  been  expected  from  the  fact  that 
baptism  and  the  Supper  were  the  questions  then  at  issue, 
the  space  occupied  in  the  consideration  of  these  topics  is 
disproportionately  large.  While  it  acknowledges  the  dis- 
tinguishing views  of  Friends  on  the  universality  of  the 
operation  of  the  Spirit  of  Christ,  it  tends  to  pass  them 
over.  It  states  the  Quaker  doctrine  of  peace,  and  against 
oaths,  etc.,  clearly  and  well,  states  in  guarded  language 
the  doctrines  of  future  rewards  and  punishments,  and,  of 
course,  reaffirms  the  deity  of  Christ  and  salvation  through 
him.  The  "  Declaration  ",  met  with  strong  opposition  in 
England,  and  London  Yearly  Meeting  took  no  action  on  it. 
New  England  and  Ohio  took  essentially  the  same  position. 
Dublin,  New  York,  and  Baltimore  gave  a  general  approval 
of  it  without  adopting  it.  The  other  Yearly  Meetings  in 
the  United  States  adopted  it.  Th.is  variety  of  action  in  no 
way  altered  the  official  relations  of  the  Yearly  Meetings, 
for  the  action  of  the  conference  was  only  advisory  and  not 
authoritative. 

After  this  the  subject  of  baptism  and  the  Supper  became 
of  secondary  interest  and  was  overshadowed  by  that  of  the 
ministry.  With  the  increase  of  religious  life  and  evangel- 
izing zeal  not  only  had  old  congregations  taken  on  new 
growth  and  activity,  but  many  new  congregations  had 
been  formed.  To  accomplish  this  many  methods  formerly 
unknown  among  Friends  were  in  various  places  brought 
into  use,  such  as  congregational  singing,  and  the  employ- 
ment of  methods  more  or  less  similar  to  those  so  familiar 
among  the  Methodists.     Persons  brought  rapidly  into  the 


304  •  ^rilE  FRIENDS.  [Chap.  vii. 

Society  and  with  very  little  knowledge  of  the  methods  of 
Friends  or  instruction  in  them  were  found  not  to  under- 
stand their  unconventional  ways.  With  the  intense  zeal 
for  new  converts  that  had  now  taken  hold  of  the  Society, 
it  often  seemed  simpler  to  adapt  the  meetings  to  the  crude 
ideas  of  the  converts  rather  than  to  adopt  the  slower  pro- 
cess of  educating  them,  and  in  this  way  in  many  places 
in  the  West  and  some  in  the  East  very  decided  changes 
began  to  show  themselves.  Most  noticeable  of  these  was 
the  introduction  of  "pastors,"  who  were  at  first  expected 
to  give  their  whole  time  to  looking  after  the  congregation, 
and  preaching,  but  not  in  any  way  to  the  exclusion  of  the 
rest,  or  even  necessarily  always  to  preach.  In  order  to 
enable  them  to  do  this  a  very  slight  support  was  afforded 
them.  This  change  came  very  quietly,  and  has  never  yet 
become  general.  In  Iowa,  Oregon,  Western,  and  Ohio 
Yearly  Meetings  the  method  has  attained  wide  acceptance, 
and  in  the  first  two  may  be  regarded  as  the  settled  policy 
of  the  body.  There  is  at  present  none  of  it  in  Philadelphia 
and  Baltimore,  and  but  very  little  in  North  Carolina  and 
New  England.  In  the  other  Yearly  Meetings  it  prevails 
to  a  greater  extent,  but  by  no  means  universally.  It  has 
given  rise  to  much  discussion,  generally  carried  on  in  a 
very  Christian  spirit.  The  movement  attained  strength 
so  rapidly  that  it  appeared  as  if  the  front  of  the  Society 
would  be  permanently  and  universally  changed  ;  but  the 
opposition  continues,  and  in  the  last  year  or  two  there  have 
been  signs  of  a  reaction  in  various  quarters,  and  there  seem 
to  be  grounds  for  the  expectation  that  the  final  outcome 
will  be  something  more  nearly  akin  to  the  original  basis  of 
the  Society  than  is  at  present  seen  in  the  development  of 
the  "  pastoral  system,"  under  which  in  a  few  places  pre- 
arranged services  with  choir  singing  and  music,  etc.,  have 
come  into  vogue. 


CONFERENCE   OF  1892.  305 

It  is  too  soon  to  say  how  far  this  reaction  will  extend. 
It  was  probably  started  by  the  conference  held  in  Octo- 
ber of  1892  at  Indianapolis.  This  conference  was  sug- 
gested by  the  one  held  in  Richmond,  Ind.,  five  years  pre- 
viously. A  proposition  for  an  authoritative  conference  was 
made  later  by  Kansas  Yearly  Meeting,  but  not  accepted. 
Finally  a  committee  of  the  various  Yearly  Meetings  met 
at  Oskaloosa  at  the  time  of  Iowa  Yearly  Meeting  in  1891 
and  issued  a  recommendation  for  a  conference. 

This  was  accepted  by  the  various  Yearly  Meetings  on 
the  Continent,  except  Canada,  yet  not  fully  as  to  details, 
most  of  the  Yearly  Meetings  not  considering  themselves 
bound  to  continue  to  send  delegates  to  future  conferences 
unless  it  seemed  best.  Baltimore  instructed  its  delegates 
not  to  take  part  in  voting  in  case  any  question  should  be 
settled  in  that  way.^  The  conference  was  unlike  any  that 
preceded  it  in  the  fact  that  the  representation  to  it  was 
in  proportion  to  the  membership  of  the  respective  Yearly 
Meetings,  and  unlike  the  one  of  1887  in  having  no  repre- 
sentatives from  Great  Britain,  Ireland,  or  Canada.  In  this 
conference  the  great  question  was  that  of  "pastoral  labor," 
and  a  minute  on  the  subject  was  adopted.  The  delegates 
from  Baltimore,  most  of  those  from  North  Carolina,  and  a 
number  from  Kansas  objected  to  the  minute  on  the  ground 
of  its  indorsement  of  the  appointment  of  pastors,  which 
they  felt  was  a  serious  interference  with  the  true  liberty 
of  the  membership  at  large  and  the  development  of  strong 
Christian  character.  Probably,  however,  the  strongest 
weapon  used  against  the  "pastoral  movement"  was  forged 
by  those  who  favored  it,  for  in  the  course  of  the  discussion 
the  real  meaning  of  it  was  brought  out,  and  it  was  stated 
without  contradiction   that   it  placed   the  ministry   on  a 

1  As  a  matter  of  fact,  no  question  was  decided  by  vote  during  the  confer- 
ence. 


306  THE  FRIENDS.  [Chap.  vii. 

financial  basis  and  meant  a  professional  class.  These  state- 
ments attracted  a  great  deal  of  attention  and  comment,  and 
brought  a  number  to  think  that  the  time  to  review  their 
position  had  come.  The  reaction  is,  however,  but  slight, 
and  probably  is  not  found  in  those  places  where  the  system 
has  attained  its  fullest  development.  It  is  an  interesting 
fact  that  statistics  of  growth  in  the  Society  do  not  bear  out 
the  claim  that  the  increase  in  numbers  has  been  in  propor- 
tion to  the  adoption  of  the  "pastoral  methods."  In  the 
East  certainly  the  proportional  increase  has  been  greatest 
in  those  meetings  (excluding  Philadelphia,  where  special 
conditions  prevail)  where  there  have  been  the  fewest 
innovations  of  this  kind.  In  the  West  there  has  been 
great  growth  in  some  places  under  it,  and  in  other  places 
not. 

In  the  field  of  evangelization  Friends  have  been  most 
successful,  especially  in  the  West.  Their  work  has  by  no 
means  been  confined  to  their  own  denomination,  but  they 
have  gladly  labored  for  others  and  in  union  with  other  de- 
nominations. Although  they  have  become  a  proselyting 
body,  they  are  still  remarkable  for  their  freedom  from 
jealousy  of  others  and  readiness  to  encourage  converts  to 
join  whatever  denomination  of  Christians  they  may  feel 
will  be  most  helpful  to  them. 

Increasing  attention  is  being  paid  to  education  and  to 
the  spreading  of  the  doctrines  of  Friends  and  to  building 
up  of  consistent  character.  Probably  at  no  time  since  the 
first  founders  of  the  Society  passed  away  has  there  been 
such  general  healthful  Christian  experience  in  the  Society, 
so  much  zeal,  and  so  much  growth.  In  places  where  the 
system  of  having  a  "pastor"  is  not  used,  the  pastoral  work 
is  sought  to  be  accomplished  by  committees  composed  of 
the  more  spiritually  minded  of  the  members,  and  this  is 
often  followed  by  most  excellent  results. 


JOREIGN  MISSIONS.  307 

Foreign  Missions. 

With  increased  interest  in  home  work  the  interest  in  the 
foreign  field  has  also  been  aroused.  Though  in  the  earlier 
part  of  their  history  Friends  were  foremost  in  this  work, 
during  the  next  century  their  activity  in  this  line  of  labor 
almost  ceased.  Early  in  the  present  century,  such  men 
as  James  Backhouse  and  George  Washington  Walker,  of 
England,  and  later  Daniel  Wheeler  undertook  long  and 
important  journeys  in  Africa,  Australia,  and  the  South 
Sea  Islands.  Toward  the  middle  of  the  century  Eli  and 
Sybil  Jones,  of  Maine,  both  of  them  ministers  of  remark- 
able power,  visited  Africa,  and  in  1865  Syria.  They  were 
the  means  of  starting  a  mission  on  Mount  Lebanon  and 
one  at  Ramallah,  not  very  far  from  Jerusalem.  The  former 
is  now  under  the  care  of  English  Friends,  who  were  much 
earlier  in  the  field  of  systematic  mission  work  than  Amer- 
ican Friends,  and  the  latter  is  under  the  care  of  New  Eng- 
land Yearly  Meeting  aided  by  other  Yearly  Meetings.  The 
work  of  foreign  missions  has  extended,  and  now  nearly  all 
the  Yearly  Meetings  have  special  committees  on  the  sub- 
ject, and  in  addition  to  this  there  has  been  formed  the 
Woman's  Foreign  Missionary  Union  of  Friends,  which  is  an 
active  body  having  branches  in  most  of  the  Yearly  Meet- 
ings. The  conference  of  1892  proposed  the  establishment 
of  a  central  Board  of  Foreign  Missions,  whose  duties  should 
be  to  give  information  and  promote  unity  of  action  on  the 
part  of  the  different  Yearly  Meetings  rather  than  to  act 
as  a  controlling  force.  A  sufficient  number  of  Yearly 
Meetings  have  agreed  to  this  to  cause  it  to  be  established, 
and  steps  looking  to  this  end  are  being  taken. 

Lack  of  space  forbids  even  a  resume  of  the  missions,  but 
in  Japan,  Syria,  Mexico,  and  Alaska  are  flourishing  mission 
stations,  while  to  the  missions  of  the  English  Friends  in 


3o8  THE  FRIEXDS.  [Chap.  vii. 

Syria,  China,  India,  and  Madagascar  substantial  aid  is  ex- 
tended, and  individuals  have  gone  to  the  Congo  State  and 
elsewhere.  A  monthly  paper,  called  the  "  Friends'  Mis- 
sionary Advocate,"  is  also  published.  In  addition  to  this 
many  Friends  are  much  interested  in  the  McCall  missions 
in  France. 

It  is  believed  that  the  Orthodox  Friends  are  the  only 
ones  who  are  engaged  in  organized  foreign  mission  work. 

In  the  foregoing  sketch  it  \\\\\  have  been  seen  that  the 
Friends  acquired,  through  much  suffering,  first  toleration, 
and  then  freedom  both  in  civil  and  religious  matters,  not 
only  for  themselves  but  for  all  men.  Some  have  thought 
that  their  mission  is  ended,  but  there  still  seems  to  be  need 
of  them  to  emphasize  the  non-essentiality  of  ordinance  and 
ritual,  the  spirituality  of  true  worship,  the  direct  communi- 
cation of  the  will  of  God  to  the  individual,  and  the  priest- 
hood of  all  believers. 


HISTORY  OF  .THE  CHURCH 

OF 

THE    UNITED    BRETHREN    IN'  CHRIST. 
Rev.  D.  BERGER,  D.D. 


309 


BIBLIOGRAPHY. 


I.  The  Church  of  the  United  Brethren  in  Christ — Its  Doctrine, 
History,  Organization,  and  Worship  in  General. 

Berger,  D.,  in  Schaff-Herzog  Encyclopedia  of  Religious  Kncwledge.     Vol. 

iv.       Third  revised  edition.  New  York,  Funk  &  Wagnalls  Co.,  1891. 
Carroll,  H,  K.,    The  Religious  Forces  of  the   United  States.      New   York, 

Christian  Literature  Co.,  1893. 
Drury,  A.  W.,  in  People's  Cyclopedia  of  Universal  KnoT.oledge.       Vol.  iii. 

Revised  edition,  New  York,  Hunt  &  Eaton,  1886. 
Drury,  M,   R.,   in    Columbian   Cyclopedia.     Vol.   xxx.     New  York  (now 

Buffalo),  Garretson,  Cox  &  Co.,  1893. 
Fisher,    G.    P.,  History   of  the   Christian   Church.     New  York,   Charles 

Scrihner's  Sons,   1893. 
Hurst,    J.    F.,    Short    History   of  the    Christian    Chiirch.       New    York, 

Harper  &  Brothers,  1893. 
Origin,   Doctrine,    Constitution,  and  Discipline  of  the   United  Brethren   in 

Christ.       In    English    and    German.       Revised   quadrennially.       Last 

edition,  Dayton,  Ohio,  United  Brethren  Publishing  House,  1893. 
Shuey,  E.  L.,  Handbook  of  the  United  Brethren  in  Christ.       Last  edition, 

Dayton,  O.,  United  Brethren  Publishing  House,  1893. 
Shuey,  W.  J.,  in  McC Unlock  and  Strong's  Cyclopedia  of  Biblical f   Theo- 
logical,  and  Ecclesiastical  Literature.      Vol.    x.     New  York,    Harper 

cS:  Brothers,  1869-87. 
Weaver,  J.,  in  Sanfora's  Concise  Cvclopedia  of  Religious  A'no7cdedge.    New 

York,  Charles  L.  Webster  &  Co'.,  1890. 


II.  Manuscript  Collections  of  Historical  Material. 

The  library  of  the  Historical  Society  of  the  Church  of  the  United 
Brethren  in  Christ,  at  Dayton,  O.,  contains  the  ordination  license  and  a 
number  of  letters  of  Otterbein,  and  possesses  manuscripts  and  records 
pertaining  to  the  history  of  the  church.  Among  these  are  the  records 
of  numerous  Annual  Conferences  and  of  some  local  congregations. 

The    official    records    of    the    proceedings    of   the    General    Conferences 
from  the  beginning  are  in  charge  of  the  publishing  agent,   at  Dayton. 
310 


311 


BIBLIOGRAPHY. 
III.  Printed  Collections. 

I.   Bibliography. 

Shuey,   "W.   A.,    Manual  of   the    United    Brethren   Publishing  House: 

Historical  and  Descriptive.      1892.      Pp.  303-322.1 
Catalogue  of  the  United  Brethren  Publishing  House.     Issued  annually. 

2.   Statistics. 

CarroU,    H.   K.,    The  Religious  Fo?res  of  the  United  States.      New  York, 

Christian  Literature  Co.,  1893. 
A  table  of  comparative  statistics,  from  1813  to  1887,  was  published  in  the 
Year-book  for  1888. 
Shuey,  W.  J.,    Year-book  of  the    United  Brethren  in   Christ.      Published 

annually  since  1867. 

3.  Minutes  of  General  and  Annual  Conferences. 

Proceedings  of  the   General  Conference  of  the  United  Brethren  in    Christ. 

Published  quadrennially  since  1865.     Stenographically  reported  (except 

1865).       Edited  by  W.  J.  Shuey. 
Most  of  the  Annual  Conferences  issue  the  minutes  of  their  annual  ses- 
sions in  pamphlet  form.      Files  of  these  (not  complete)  are  preserved  in  the 
library  of  the  United  Brethren  Historical  Society,  at  Dayton.       Minutes  are 
also  published  in  the  "  Religious  Telescope,"  Dayton. 

4.  Histories  of  Conferences. 

Luttrell,  J.  li.,  History  of  the  Auglaize  Annual  Conference  of  the  United 
Brethren  Church,  from  18^3  to  i8gi.      1892. 

McKee,  W.,  History  of  the  Miami  Atmual  Conference.  In  "  Religious 
Telescope,"  vol.  lii.  (1886),  pp.  98,  114,  130,  162,  178,  290,386,  498, 
530,  546,  562;   vol.   liii.  (1887),  pp.  50,  146;   vol.  Ivi.    (1890),    p.  596. 

5.  Histories  of  Institutions. 

'BoQk.MiraltQY,'Li.,  A  Brief  History  of  Western  College.     To  1876.     Western 

College,  Western  (now  Toledo),  Iowa,  1876. 
For  a  brief  historical  outline  of  Ottoj-bein  University,  see  H.  Garst  in  the 
United  Brethren  Year-book  for  1888,  and  M.  R.  Drury  in  Columbian  Cyclo- 
pedia; of  Union  Biblical  Seminary,  see  United  Brethren  Year-book  for  1888; 
of  Western  College,  see  W.  M.  Beardshear  in  United  Brethren  Year-book 
for  1889;  of  Young  People's  Christian  Union,  see  United  Brethren  Year- 
book for  1 89 1,  and  "  Religious  Telescope,"  vol.  Ivii.  (1891),  p.  282. 
Cowden,  R.,  A  Century  of  Sabbath-School  Work  in  the  United  Brethren 

Church.     Article  in  "  Quarterly  Review  of   the    United    Brethren    in 

Christ,"  vol.  iv.,  No.  2.      1893. 

1  All  the  books   here  mentioned,  unless  otherwise  stated,  are  published  at 
the  United  Brethren  Publishing  House,  Nashville,  Tenn. 


3  I  2  BIBLIOGRAPHY. 

Flickinger,  D.  K.,  Our  Missionary  Work,  from  iSjj  to  i88g.      1889. 

This    work   contains   a   history  of  the  operations  of  the  missionary 

societies    of    the    church,    and    includes    biographies    of   officers    and 

missionaries. 
Marot,  Mrs.  B.,  Miller,  Mrs.   L.  K.,  and  Keister,  Mrs.   L.  B,., 

History  of  the  \Vo))ian^s  Jllissioiiary  Association  of  the  L')iited  Brethren 

in  Christ.      Last  edition,  with  Supplement  by  Mrs.  B.  Marot,  Mrs.  L.  K. 

Miller,  and  Mrs.  B.  F.  Witt.      1894. 
Shuey,    W.    A.,   Manual  of  the    United  Brethren    Publishing  House: 

Historical  and  Descriptive.      1834-1892.      Illustrated.      1892. 

This   manual   includes  biographical    sketches   of  editors,  publishing 

agents,  and  trustees,  with  numerous  portraits,  and  a  bibliography. 

6.   Histories  of  Congregations. 

As  the  history  of  congregations  is  chiefly  of  local  interest,  no  attempt  is 
here  made  to  present  a  list  of  such  publications. 

7.    Collections  of  Biographies. 
Thompson,  H.  A.,  Our  Bishops.      Portraits.      Chicago,  1889. 

8.   Legal  Trials  and  Decisions. 

Shuey,  W.  J.,  An  Outline  History  of  Our  Church  Troubles.      1889. 
Weaver,   J.,   and    Shuey,   W.    J.,  A    Consideration  of  the  Acts  of  the 

General  Conference  of  1883.      1888. 
Drury,  A.  W.,  Juclesiastical  Constitution,  Considered  in  Reference  to  the 

Recent  Chair^cs  Adopted  by  the  Church  of  the  United  Brethren  in  Christ. 

1890. 
Supreme  Court  of  Indiana,  Decision  in  the  Case  of  the  United  Brethren 

in  Christ  rs.  the  Seceders  from  Said  Church.      1891. 
Supreme  Coiirt  of  Pennsylvania,  Decision  in   the  Case  of  the  United 

Brethren  in  Christ  ts.  the  Seceders  from-  Said  Church.      1893. 
In  the  Circuit  Court  of  the  Second  Circuit,  Montgomery  County,  Ohio,  June 

Term,  1891    (testimony   of   ])laintifTs   in   Rike  et  al.  vs.    Floyd  et  al.), 

printed  dci^ositions  of  Dr.  Philip  Schaff,  Dr.  James  Strong,  and  Bishop 

J.    M.    Walden   on  the   Revised   Confession   of  Faith    of   the    United 

Brethren  in  Christ. 
The   above   are   only   a    few    of    the    numerous    publications    relating    to 
the  recent  controversy  in  the  denomination,   and  to  the  legal  trials  result- 
ing from  the  division  in  the  church  which  occurred  in  1889.        Many  others 
have  been  issued  by  the  United  Brethren  Publishing  House. 

9.   Miscellaneous. 

The  files  of  the  "  Religious  Telescope,"  from  the  founding  in  1834  to  the 
present,  preserved  at  the  Pul)lishing  House  at  Dayton,  O.,  are  replete  with 
valuable  information  l)earing  upon  all  phases  of  the  life  of  the  church.  The 
"  Unity  Magazine,"  1853-59,  and  the"  Quarterly  Review,"  founded  in  1890, 
also  contain  articles  relating  to  the  history,  doctrine,  and  polity,  and  to  the 
educational,  missionary,  and  other  work  of  the  church. 


BIBLIOGRA PH  Y.  3  I  3 

IV.  Denominational  Relations. 
Drury,  A.  W,,  in  Life  of  Rev.  Philip  IVilliam  Otterbeitt.     (See  below.) 

V.  Histories. 

I.    General. 

Hanby,  W.,  History  of  the  Church  of  the  United  Brethren  in  Christ,  from 
182^   to   18^0.     Circleville,    O.,  United  Brethren    Publishing    House, 

1851- 
Lawrence,  J.,  History  of  the  Chmrh   of  the    Liiited  Brethj-en    in    Christ. 

First  edition,  two  vols.,  1860-61.      Last  edition,  two  vols,  in  one,  1888. 
Mittendorf,  W.,  Kirchengeschichte    der   Vereinigtcn    Brueder  in    Christo. 

(A  translation  of  Lawrence's  History.)      1871. 
Spayth,  H.  G.,  History  of  the  Church  of  the  United  Brethren   in   Christ. 

Circleville,  O.,  United  Brethren  Publishing  House,  1851. 

2.   Local. 

Flickinger,  D.  K.,  and  McKee,  W.,  Ethiopia  Coming  to  God  ;  or.  Mis- 
sionary Life  in  IVestern  Africa.  Licluding  a  History  of  Sherbro  and 
Other  Missions  of  the  United  Brethren  in  Christ.      Illustrated.      1885. 

VI.  Biographies. 

Davis,  L.,  Life  of  Bishop  David  Edivards,  D.D.      1883. 
Drury,  A.  W.,  Life  of  Rev.  Philip  IVilliam  Otterbein.      1884. 
Drury,  A.  W.,  Life  of  Bishop  J.  J.  Glosshrenner,  D.D.      1889. 
Newcomer,  Christian,  Life  and  Journal.     Hagerstown,  Md.,  F.  G.  W. 

Kapp,  1834. 
Weaver,  J,,  Philip    William    Otterbein.      In   Lives  of  the  Leaders  of  Our 

Church  Universal,  edited  by  F.  Piper  and  H.  M.  MacCracken.      1879. 
A    brief    biography   of   Philip  William    Otterbein   may    be  found   in 

nearly  every  Cyclopedia,  general,  biographical,  and   religious,  published 

in  America. 

VII.  Doctrinal,  Symbolical,  Controversial,  and  Practical. 

Drury,  A.  W.,   The  Revised  Confession  of  Faith  of  the  United  Brethren  in 

Christ.      1890. 
Edwards,  D.,    Youth's  Scripture  Compend.      1871. 
Etter,  J.  W.,   The  Preacher  and  His  Sermon.      A  Treatise  ott  Homiletics. 

1883.-77^^  Doctrine  of  Christian  Baptism.      1888. 
U.ols.e,  J.,  Holiness  ;  or,  The  Higher  Christian  Life.    Revised  edition.    1872. 
Hott,    J,   W.,   on    Future    Punishment.       In    That    Unkncnun    Cotcntry. 

Springfield,  Mass.,  C.  A.  Nichols  &  Co.,  1889. 
Lorenz,  E.  S.,  Getting  Ready  for  a  Revival.     1888.— (Editor),  The  Coining 

Revival.      By  Twelve  Different  Writers.      1887. 
Shuey,  W.  J.,  and  Flickinger,  D.   K.,  Discourses  on   Doctrinal  and 

L'ractical  Subjects.      1859. 


314 


BIBLIOGRAPHY. 


Weaver,  J.  ^Editor),  Christian  Doctrine.  By  Thirty-seven  Different  Writ- 
ers. 1889. — (Author),  Practical  Comment  on  the  Confession  of  Faith  of 
the  United  Brethren  in  Christ.  1892. — Discourses  on  the  Resurrection. 
1871. — Divine  Providence.  1873. — The  Doctrine  of  Universal  Restora- 
tion Carefully  Examined.      1878. 


PREFACE. 


The  necessary  limitations  of  the  space  allotted  to  the 
sketch  which  follows  have  required  that  it  should  be  pre- 
sented in  the  most  condensed  form.  Out  of  a  large  amount 
of  material,  choice  had  to  be  made  as  to  what  should  be 
used  or  what  should  be  passed  over.  It  was  the  writer's 
judgment  that  the  general  Christian  public  would  be  more 
interested  in  the  earlier  than  in  the  more  recent  or  later 
history  of  the  church,  and  he  has  accordingly  given  the 
larger  amount  of  space  to  features  pertaining  to  its  origin 
and  early  development.  This  is  followed  by  a  view  of 
its  doctrinal  position  and  its  general  polity  and  organized 
forms  of  work.  A  closing  chapter  follows,  which  presents 
in  very  brief  outline  a  statement  of  the  conflict  which  for 
years  troubled  the  church,  and  the  crisis  to  which  it  re- 
cently led. 

The  writer  takes  pleasure  in  acknowledging  his  indebted- 
ness to  Dr.  A.  W.  Drury's  "  Life  of  Otterbein,"  Spayth's 
"  History  of  the  United  Brethren  Church,"  Lawrence's 
"  History  of  the  United  Brethren  Church,"  "  The  Life  and 
Journal  of  Bishop  Christian  Newcomer,"  and  other  sources 
named  in  the  bibliography  which  appears  herewith.  Sta- 
tistics showing  the  numerical  strength  of  the  church  are 
incidentally  referred  to  in  chapters  v.  and  vi.  For  a  fuller 
view  of  statistics  the  reader  is  referred  to  volume  i.  of  this 
series,  as  given  by  Dr.  H.  K.  Carroll,  on  the  basis  of  the 
United  States  census  of  1890. 

D.  Berger. 

Daytox,  Ohio,  March,  1894. 

315 


THE  UNITED   BRETHREN    IN 
CHRIST. 


CHAPTER    I. 

INTRODUCTORY    PERIOD,    1752-1774. 
I .   Preliminary . 

The  Church  of  the  United  Brethren  in  Christ  took  its 
rise  in  the  revival  movement  which  prevailed  in  America, 
with  marked  power,  during  the  latter  part  of  the  eighteenth 
and  opening  years  of  the  nineteenth  century.  In  the  col- 
onies, previous  to  the  war  of  the  Revolution,  a  low  state  of 
spirituality  had  for  a  long  time  existed,  and  this  condition 
continued  after  independence  had  been  achieved  and  the 
new  States  had  entered  upon  their  separate  national  career. 
The  churches  in  the  colonies,  as  is  usually  the  case  in  new 
countries,  had  been  dependent  on  the  churches  in  the  Old 
World  for  ministerial  supplies,  and  many  of  the  recruits 
were  no  more  spiritual  than  were  the  churches  to  whom 
they  came  to  minister.  In  the  midst  of  the  prevailing 
spiritual  dearth  there  was  great  need  of  new  forces  and 
the  awakening  of  new  life.  The  early  missionaries  of  the 
Methodist  movement,  whose  work  proved  so  effective  in 
America,  had  not  yet  come,  being  preceded  by  a  number 
of  years  by  the  arrival  of  the  young  and  devoted  mission- 
317 


3l8  THE    UNITED  BRETHREN.  [Chai-.  i. 

ary  who  was  destined,  under  the  leadings  of  Providence, 
to  become  the  founder  of  the  United  Brethren  Church.  As 
the  history  of  the  movement  which  led  to  the  founding  of 
the  church  is  so  largely  the  history  of  the  founder  and  his 
early  co-laborers,  the  story  will  be  best  told  by  a  brief 
sketch  of  the  men  themselves,  together  with  the  work 
which  they  were  led  to  achieve. 

2.  Birth  and  Early  Years  of  Mr.Ottcrbcm. 

The  central,  and  in  every  way  the  most  conspicuous, 
figure  in  this  history,  whose  name  stands  as  that  of  the 
founder  of  this  branch  of  the  Christian  Church,  is  the  Rev. 
Philip  William  Otterbein.  Mr.  Otterbein  was  born  in  the 
town  of  Dillenburg,  in  the  duchy  of  Nassau,  Germany,  on 
the  third  day  of  June,  1 726.  Dillenburg  was  for  some 
centuries,  in  the  older  Germany,  a  town  of  considerable  im- 
portance, as  the  capital  of  a  line  of  princes  some  of  whom 
gained  note  in  history.  Among  these  was  William  the 
Silent,  who  became  king  of  Holland,  and  to  whose  mem- 
ory a  noble  monument  has  within  recent  years  been  reared 
on  the  site  of  the  ancient  castle  which  for  centuries  de- 
fended the  city,  and  which  was  destroyed  in  1 760.  The 
duchy  of  Nassau  is  now  included  in  the  Prussian  province 
of  Hesse-Nassau,  and  is  found  in  the  present  map  of  Ger- 
many under  the  name  of  Wiesbaden.  The  town  of  Dil- 
lenburg was  early  distinguished  for  its  Latin  school,  its 
female  seminary,  and  for  the  high  character  of  its  citizens. 

The  history  of  the  Otterbein  family,  preserved  from  the 
middle  of  the  seventeenth  century,  presents  a  number  of 
names  distinguished  for  learning  and  piety.  Mr.  Otter- 
bein's  grandfather,  his  father,  and  his  father's  brother  were 
ministers,  as  were  also  his  own  five  brothers,  and  the  four 
sons  of  his  eldest  brother.      His  father.  John  Daniel  Otter- 


OTTERBEIN'S  EARLY   YEARS.  319 

bein,  was  a  man  of  high  culture  and  abilities,  his  learning 
being  recognized  and  commended  by  the  faculty  at  Her- 
born  in  an  official  document,  the  original  of  which  is  pre- 
served. His  mother,  in  like  manner,  was  a  woman  of  rare 
intellectual  and  spiritual  endowments,  well  fitted  by  natu- 
ral and  acquired  gifts  to  train  to  manhood  a  son  who  was 
destined  for  such  an  illustrious  career.  The  strength  and 
nobility  of  her  character  were  fully  illustrated  through 
the  successful  rearing  and  thorough  education  which  she 
gave  to  her  large  family  of  children  after  the  early  death 
of  their  father,  her  six  sons  completing  the  full  course  of 
study  required  at  Herborn,  including  three  years  in  theol- 
ogy, the  latter  course  being  fuller  in  some  respects  than 
that  of  the  theological  schools  of  the  present  time.  The 
removal  to  Herborn,  three  miles  from  Dillenburg,  was  made 
soon  after  the  death  of  Mr.  Otterbein's  father,  for  the  pur- 
pose of  educating  the  young  family.  The  school  at  this 
place,  approaching  closely  to  the  character  of  the  German 
university,  was  founded  in  1584,  while  the  early  fires  of 
the  Reformation  were  yet  warmly  burning.  The  doctrinal 
teachings  in  the  theological  department  partook  of  a  mod- 
erate Calvinistic  cast,  until  about  the  middle  of  the  eight- 
eenth century,  when,  after  the  general  tendency  of  teach- 
ing in  the  Reformed  Church,  less  emphasis  was  laid  upon 
specific  theological  dogmas. 

Mr.  Otterbein  entered  the  school  at  Herborn  in  1742,  at 
the  age  of  sixteen.  The  faculty  at  this  time  was  composed 
of  men  not  only  eminent  for  learning,  but  equally  so  for 
a  practical  apprehension  of  the  spiritual  character  of  true 
Christianity.  They  were  in  the  contact  of  correspondence 
with  the  most  devout  theologians  of  the  Netherlands,  as 
well  as  other  parts  of  the  Continent  and  of  Great  Britain, 
including  among  the  latter  the  well-known  Philip  Dodd- 
ridge, whose  writings  they  especially  recommended.      It 


320  THE    UXITED  BRETHKEX.  [Chai>.  i. 

will  thus  be  seen  that  the  scholastic  side  of  Mr.  Otterbein's 
education  was  not  to  have  sole  or  chief  attention,  but  that 
the  influences  of  the  college  were  to  combine  with  those 
of  his  pious  home  in  developing  in  him  that  high  order 
of  spiritual  life  and  power  for  which  his  later  career  was  so 
signally  noted. 

In  May,  1748,  not  long  after  his  graduation,  Mr.  Otter- 
bein  became  a  preceptor  in  the  school  at  Herborn,  being 
then  only  about  twenty-two  years  of  age ;  and  about  a 
year  later,  having  been  appointed  vicar  at  Ockersdorf,  a 
village  situated  about  a  mile  distant  from  Herborn,  he  was 
solemnly  ordained  to  the  office  of  the  holy  ministry,  after 
due  examination  by  the  faculty  at  Herborn.  The  ordina- 
tion ceremony  included  the  "  laying  on  of  hands,"  and  was 
performed  by  Dr.  John  Henry  Schramm,  assisted  by  Dr. 
Valentine  Arnold,  both  professors  in  the  school,  the  cer- 
tificate of  ordination  being  signed  by  Dr.  Schramm.  The 
duties  of  Mr.  Otterbein  in  this  his  first  spiritual  charge 
included,  in  addition  to  stated  preaching,  the  holding  of  a 
weekly  prayer-meeting,  a  form  of  service  of  rare  occur- 
rence at  that  time  in  the  churches  of  Germany,  but  which 
Mr.  Otterbein  early  in  his  subsequent  ministry  in  America 
found  to  be  so  efficient  as  a  means  of  promoting  spiritual- 
ity among  the  people  under  his  care. 

Mr.  Otterbein's  preaching  at  Ockersdorf,  though  in  en- 
tire harmony  with  the  spirit  of  his  home  training  and  with 
the  prevailing  tone  of  the  school  at  Herborn,  was  soon 
found  to  be  of  a  character  too  earnest  and  spiritual  to  suit 
the  temper  of  many  in  his  congregation.  Strong  oppo- 
sition arose,  and  an  efi"ort  was  made,  by  an  appeal  to  the 
civil  authorities,  to  suppress  his  rebukes  of  the  prevailing 
formality  and  his  exhortations  to  a  purer  and  truer  spirit- 
ual life.  On  the  other  hand,  some  in  the  congregation 
welcomed  his  earnest  spirit,  and  gave  glad  heed  to  his 


OTTERBEIN'S  EARLY    YEARS.  32 1 

words.  But  his  devout  mother,  with  wise  discernment  of 
the  true  situation,  said :  "  Ah,  William,  I  expected  this, 
and  give  you  joy.  This  place  is  too  narrow  for  you,  my 
son;  they  will  not  receive  you  here;  you  will  find  your 
work  elsewhere."  She  was  also  sometimes  heard  to  say: 
"  My  William  will  have  to  be  a  missionary ;  he  is  so  frank, 
so  open,  so  natural,  so  prophet-like."  It  is  apparent,  how- 
ever, that  those  who  sought  to  arrest  his  preaching  were 
unsuccessful,  and  that  he  continued  to  sustain  the  relation 
of  vicar  to  which  the  authorities  had  appointed  him,  and 
also  that  of  preceptor  in  the  school  at  Herborn,  until  he 
resigned  both  positions  to  sail  for  America. 

Not  many  years  were  to  elapse  before  the  prophetic 
intuitions  of  the  pious  mother  were  to  be  realized,  and  the 
zealous  young  preacher  was  to  find  his  mission  in  another 
and  distant  field,  in  a  service  for  which  by  his  thorough 
scholastic  acquirements,  and  preeminently  his  spiritual 
training  in  the  home  and  in  the  school,  he  was  peculiarly 
fitted.  The  circumstances  leading  to  his  call  to  the  foreign 
mission  field,  and  all  the  steps  leading  up  to  his  actual  em- 
barkation, were  clearly  under  the  direction  of  Providence. 
Never  since  the  appeal  from  Macedonia  summoned  Paul 
from  Troas  to  Philippi  did  a  call  to  mission  work  bear  more 
distinctly  the  proofs  of  divine  ordaining  and  sanction. 

In  the  year  1746  Rev.  Michael  Schlatter,  a  Swiss  by 
birth,  had  come 'as  a  missionary  to  the  German  Reformed 
churches  in  Pennsylvania.  He  had  come  under  the  direc- 
tion of  the  Synod  of  North  and  South  Holland,  the  Re- 
formed churches  of  Germany  being  unable  at  that  time, 
for  want  of  means,  to  supply  their  German  brethren  in 
America  with  the  missionaries  they  needed.  After  five 
years  of  service  in  this  country  Mr.  Schlatter  returned  to 
Amsterdam  to  present  an  appeal  for  further  aid  and  addi- 
tional missionaries.      The  generous  Hollanders  responded 


322  THE    UNITED  BRETHREN.  [Chap.  i. 

cheerfully,  and  authorized  him  to  secure  six  young  volun- 
teer Germans  for  the  work.  Proceeding  to  Herborn,  he 
soon  found  the  young  men  he  sought,  Mr.  Otterbein 
being  one  of  the  number.  Before  going  to  Holland,  where 
he  and  his  companions  were  to  receive  special  ordination 
as  missionaries  and  their  requisite  outfit  for  the  journey, 
the  faculty  at  Herborn  handed  him  a  noble  letter  of  com- 
mendation, in  which  he  is  spoken  of  as  "  the  truly  rever- 
end and  very  learned  Mr.  Philip  William  Otterbein."  The 
high  standing  of  the  father  and  mother  are  fitly  referred 
to  in  the  letter,  the  father  being  designated  as  "  the  right 
reverend  and  very  learned  Mr.  John  Daniel  Otterbein," 
and  his  mother  as  "  the  right  noble  and  very  virtuous 
woman,  Wilhelmina  Henrietta."  His  birth  and  rearing  in 
the  German  Reformed  Church  and  his  ordination  to  the 
holy  ministry  are  also  duly  attested.  The  parting  between 
the  devoted  mother  and  her  cultured  and  noble  son  was 
most  pathetic  and  tender.  The  mother  had  long  antici- 
pated for  her  son  a  work  in  a  field  widely  separated  from 
the  old  home,  but  when  the  final  hour  of  parting  came  she 
was  quite  overcome.  Retiring  to  her  closet,  she  spent  a 
while  in  prayer.  Reappearing,  she  took  her  son  by  the 
hand,  and  pressing  his  hand  to  her  bosom,  she  said  :  "  Go  ; 
the  Lord  bless  thee  and  keep  thee.  The  Lord  cause  his 
face  to  shine  upon  thee,  and  with  much  grace  direct  thy 
steps.  On  earth  I  may  not  see  thy  face  again — but  go." 
The  spiritual  triumph  of  the  mother  in  this  great  trial  gave 
proof  of  that  strength  of  character  which  was  so  strikingly 
developed  in  the  son. 

After  the  necessary  arrangements  were  completed  in 
Holland,  Mr.  Schlatter  and  his  band  of  missionaries  set 
sail  for  the  New  World.  The  voyage  was  begun  near  the 
end  of  March;  about  four  months  were  occupied  on  the 
journey,  their  vessel  arriving  at  New  York  on  the  28th  of 


OTTERBEIN  AT  LANCASTER.  323 

July.     This  was  in   1752,  twenty-three  years  before  the 
beginning  of  the  war  of  the  Revolution. 

3.  Mr.  Otterbcin  s  Earlier  Years  in  America. 

It  will  be  remembered  that  while  Mr.  Otterbein  and 
his  companions  came  to  America  under  the  auspices  of 
the  Reformed  Church  of  Holland,  they  were  nevertheless 
missionaries  of  the  Reformed  Church  of  Germany,  and 
their  work  in  this  country  lay  among  congregations  of  the 
German  Reformed  Church.  The  German  population  of 
the  colony  of  Pennsylvania  at  that  time  numbered  about 
ninety  thousand,  and  of  this  number  something  more  than 
one  third  were  adherents  of  the  German  Reformed  Church. 
Mr.  Otterbein,  after  remaining  a  few  days  at  New  York, 
proceeded  to  Philadelphia,  and  soon  after  found  his  first 
field  of  work  with  the  congregation  at  Lancaster,  Pa.  This 
city  contained  at  that  time  a  population  of  about  two 
thousand.  The  Reformed  congregation  here  was  then  the, 
second  in  importance  in  America,  the  leading  church  be- 
ing that  at  Philadelphia.  Mr.  Otterbein  entered  upon  his 
work  in  August,  about  one  month  after  his  arrival  at  New 
York,  bringing  to  his  ministry  the  same  earnest  spirit 
which  characterized  his  work  at  Ockersdorf  in  Germany. 
Great  laxity  of  morals  prevailed  at  that  time  in  the  con- 
gregation, and  he  found  it  necessary  to  rebuke  sin  boldly 
and  administer  discipline  with  a  firm  hand.  Notwith- 
standing the  fact  that  he  insisted  strenuously  on  a  higher 
standard  of  spirituality  and  a  more  exemplary  life,  thereby 
giving  offense  to  some  members  of  the  congregation,  the 
church  became  greatly  attached  to  him,  and  parted  with 
him  with  much  reluctance  when,  after  a  ministry  of  six 
years  among  t-hem,  he  desired  to  make  a  change. 

An  event  of  the  greatest  importance  in  Mr.  Otterbein's 


324  THE    UNITED  BRETHREN.  [Chap.  i. 

religious  life,  and  which  gave  tone  to  all  his  subsequent 
service  in  the  gospel,  was  connected  with  his  ministry  at 
Lancaster.  It  was  during  the  earlier  part  of  his  residence 
here  when  he  preached  one  Sabbath  morning  with  more 
than  his  usual  fervor,  his  subject  being  the  necessity  of 
thorough  repentance  for  sin,  and  faith  in  the  Lord  Jesus 
Christ  as  a  personal  and  conscious  Saviour.  After  the 
service,  a  hearer  who  had  been  deeply  moved  by  the 
potency  of  his  appeal  came  to  him  with  anxious  heart, 
asking  for  spiritual  counsel.  Mr.  Otterbein,  whose  fervent 
discourse  had  been  largely  the  outcrying  of  his  own  un- 
satisfied spirit,  replied :  "  My  friend,  advice  is  scarce  with 
me  to-day."  He  retired  from  the  pulpit  to  his  closet  to 
wrestle  in  prolonged  struggle  for  a  fuller  experience  of  the 
regenerating  power  of  the  gospel,  and  a  more  satisfying 
witness  of  the  Spirit  to  his  personal  salvation.  That  this 
struggle  continued  until  he  found  in  fullest  measure  the 
light  he  sought,  and  that  he  himself  regarded  it  as  a  crisis 
of  profound  importance  in  his  spiritual  life,  is  evident  from 
one  of  his  replies  to  a  series  of  questions  propounded  to 
him  late  in  his  life  by  Bishop  Asbury,  of  the  Methodist 
Episcopal  Church.  The  question  referred  to  was:  "By 
what  means  were  you  brought  to  the  gospel  of  God  and 
our  Saviour?"  Mr.  Otterbein's  answer  was:  "By  de- 
grees was  I  brought  to  the  knowledge  of  the  truth  while  in 
Lancaster."  From  the  earlier  earnestness  and  zeal  of  Mr. 
Otterbein  in  his  pulpit  ministrations,  the  constant  emphasis 
which  he  laid  on  the  necessity  for  a  deeper  spirituality 
among  professing  Christians,  and  the  devoutness  and 
purity  of  his  own  personal  life,  we  are  hardly  permitted  to 
interpret  this  answer  as  meaning  that  he  here  found  his 
first  experience  of  conversion.  We  are  rather  to  infer  that 
he  now  experienced  in  a  more  satisfying  degree  the  grace 
which   he   preached  to  others,  and  which  he  theoretically 


OTTER B EI N  AT    YORK.  325 

saw  in  the  gospel  of  Christ.  This  grace  he  now  reahzed 
in  a  most  precious  sense,  and  this  experience  became  the 
key  to  the  manner  and  spirit  of  all  his  subsequent  minis- 
terial life.  It  was  the  proclamation  of  the  necessity  for 
this  deeper  inward  spiritual  experience,  and  his  insistence 
upon  it  as  a  duty  of  every  adherent  of  the  church,  that 
brought  him  afterward  into  painful  conflict  with  brethren 
whom  he  greatly  esteemed  and  loved,  and  which  also  led 
the  way  for  the  ultimate  organization  of  the  church  of 
which  he  became  the  founder. 

The  subsequent  pastorates  were  in  Tulpehocken,  an 
early  German  settlement  embracing  portions  of  Lebanon 
and  Berks  counties  in  Pennsylvania,  a  commodious  church 
building  being  situated  in  Lebanon  County ;  in  Frederick 
City,  Md.  ;  in  York,  Pa. ;  and  in  Baltimore  city,  where  he 
remained  up  to  the  end  of  his  life.  Before  his  going  to 
Baltimore  various  other  congregations  extended  to  him 
earnest  calls,  the  church  in  Philadelphia,  then  the  most  in- 
fluential of  the  Reformed  congregations  in  America,  being 
especially  urgent  in  pressing  its  wishes. 

Early  in  this  period,  but  notably  during  his  ministry  at 
York,  Mr.  Otterbein  began  to  make  those  visits  to  other 
places  adjacent  to,  or  even  distant  from,  the  places  of  his 
residence  which  afterward  became  so  prominent  a  feature 
of  his  life-work.  These  visits  were  largely  of  a  character 
such  as  would  now  be  called  evangelistic,  and  were  espe- 
cially intended  to  awaken  an  interest  in  deeper  personal 
piety  and  a  more  fervent  spiritual  life.  Of  this  feature  of 
his  work  more  is  to  be  said  hereafter.  Its  importance  will 
be  perceived  when  it  is  understood  how  great  a  bearing  it 
had  in  bringing  about  those  conditions  which  resulted  in 
the  organization  of  a  new  denomination  in  the  family  of 
Protestant  churches  in  America,  the  Church  of  the  United 
Brethren  in  Christ. 


326  THE    UNITED  BRETHREN.  [Chap.  i. 

It  was  during  Mr.  Otterbein's  pastorate  at  York  that 
an  incident  occurred  which  acquired  a  special  historic  in- 
terest in  the  annals  of  that  early  period.  The  first  set- 
tlers of  Lancaster  County,  of  whom  more  is  to  be  said  in 
these  pages,  were  a  colony  of  Mennonites,  immigrants  from 
Germany  who  sought  in  America  a  refuge  from  religious 
persecution.  The  earliest  arrival  of  Mennonites  in  this 
country  was  in  the  year  1683,  a  considerable  number  com- 
ing in  response  to  an  invitation  from  William  Penn  to  join 
his  colony  in  Pennsylvania.  The  first  company  seeking 
home's  in  Lancaster  County  arrived  in  i  709.  They  were 
soon  joined  by  others,  and  in  1735  the  number  embraced 
over  five  hundred  families.  Among  these  people  was 
born,  in  the  year  1725,  Martin  Boehm,  a  man  who,  coming 
up  from  humble  life,  was  to  become  in  time  one  of  the 
most  conspicuous  figures  in  early  United  Brethren  history. 
Mr.  Boehm,  having  found  the  forgiveness  of  sin  and  the 
quickening  power  of  the  Holy  Spirit,  became  a  zealous 
preacher  of  a  true  spiritual  experience,  and,  like  Mr.  Otter- 
bein,  felt  himself  impelled  to  go  beyond  the  bounds  of  his 
own  immediate  field  of  service.  It  was  upon  the  occasion 
of  his  holding  a  "great  meeting"  in  a  Mennonite  neigh- 
borhood, in  Lancaster  County,  that  Mr.  Otterbein  first  met 
this  zealous  apostle  of  Jesus.  The  meeting  was  held  in  a 
large  barn  belonging  to  Mr.  Isaac  Long,  a  member  of  the 
Mennonite  Church,  some  six  miles  to  the  northeast  of  the 
city  of  Lancaster.  The  building  was  over  a  hundred  feet 
in  length  and  of  corresponding  width,  and  was  so  con- 
structed as  to  accommodate  a  large  number  of  people ; 
yet  so  great  was  the  attendance  that  an  overflow  meeting 
was  held  in  an  orchard  near  by.  Whether  Mr.  Otterbein 
had  been  invited  to  be  present  at  this  meeting,  or  whether, 
hearing  of  the  meeting,  he  came  of  his  own  accord  to  see 
and  hear  Mr.  Boehm,  is  not  known.     But  however  that 


OTTER B EI N  AND  BOEHM.  327 

may  have  been,  their  meeting  together  at  this  time  had  a 
marked  bearing  upon  the  future  of  each  of  the  two  men. 
The  services  were  conducted  in  the  German  language, 
Mr.  Boehm  preaching  the  sermon,  while  Mr.  Otterbein  sat 
by  his  side,  a  profoundly  interested  listener.  As  Mr.  Boehm 
proceeded  with  his  discourse,  his  heart  glowing  with  spir- 
itual fervor,  Mr.  Otterbein's  soul  kindled  with  responsive 
feeling.  The  great,  burning  truths  which  he  proclaimed 
were  the  same  as  those  which  Mr.  Otterbein  preached, 
and  Mr.  Otterbein  felt  that  there  stood  before  him  a  true 
preacher  of  the  gospel  of  Christ,  a  real  brother  in  the  faith 
and  in  the  ministry  of  the  Word.  And  so  strongly  was 
his  heart  moved  toward  the  plain  and  earnest  preacher, 
that  when  he  ceased,  and  before  he  had  time  to  sit  down, 
Mr.  Otterbein  arose,  and  casting  his  arms  about  him  wnth  a 
warm  embrace,  exclaimed,  "  Wir  sind  Brucder  " — "We  are 
brethren."  The  scene  presented  was  dramatic  and  deeply 
impressive.  Boehm  was  short  in  stature,  attired  in  the 
plain  garb  of  his  people,  and  simple  in  speech  and  manner, 
while  Mr.  Otterbein  was  tall,  of  noble  and  commanding 
presence,  and  bearing  the  marks  of  elegant  culture.  The 
utterance  of  Mr.  Otterbein  became  presently  a  tradition 
among  the  followers  of  these  men,  and  the  words  are 
thought  to  have  had  influence  in  determining  the  choice 
of  name  for  the  church  when  the  time  came  for  assuming 
organized  form. 

As  a  considerable  number  of  the  early  adherents  of  the 
United  Brethren  Church  were  drawn  from  the  ranks  of 
the  Mennonites,  further  reference  to  these  people,  and 
especially  to  Mr.  Boehm  as  their  earnest  and  influential 
spiritual  leader,  will  follow  in  succeeding  pages. 


CHAPTER    II. 

SECOND    PERIOD,    1774-1789. 
I.    Ottcrbcin  in  Baltimore. 

The  year  1774  marked  an  important  era  in  the  history 
of  Mr.  Otterbein's  work  in  America.  Assuming  charge 
in  the  city  of  BaUimore  of  an  independent  congregation, 
he  was  in  a  position  to  hold  fraternal  relations  with,  and, 
in  time,  to  exercise  a  general  spiritual  oversight  over,  con- 
gregations which  on  account  of  their  advanced  evangelical 
position  had  become  either  in  part  or  wholly  separated 
from  their  parent  denominations.  Step  by  step,  and  with- 
out any  purpose  on  his  part  to  form  a  new  and  separate 
religious  denomination,  Mr.  Otterbein  was  led  onward  in 
a  course  which,  under  the  shaping  hand  of  Providence, 
ultimately  led  to  this  result.  It  should  be  distinctly  noted 
that  he  did  not  at  this  time,  and  indeed  not  for  many  years 
afterward,  entertain  any  thought  of  such  separate  organi- 
zation. Like  Mr.  Wesley,  the  leader  of  the  movement 
which  gave  Methodism  to  the  world,  he  was  disposed  to 
cling  to  his  own  mother-church,  and,  in  fact,  he  never  did 
formally  separate  himself,  nor  was  he  by  any  formal  action 
of  the  coetus  ever  separated  from  the  German  Reformed 
Church.  His  practical  cooperation  with  the  Reformed 
Church  toward  the  close  of  his  life  ceased,  but  his  friendly 
feeling  toward  that  church  never  changed,  and  his  name 
remained  on  the  records  of  the  coetus  up  to  the  end  of  his 
life.  But  his  work,  for  which  God  seems  to  have  espe- 
328 


OTTERBEIN  IN  BALTIMORE.  329 

cially  fitted  and  called  him,  like  that  of  Mr.  Wesley,  grew 
steadily,  under  the  direction  of  the  Holy  Spirit,  expanding 
finally  into  proportions  beyond  all  his  earlier  thought. 

The  long  connection  of  Mr.  Otterbein  with  the  inde- 
pendent congregation  in  Baltimore,  covering  a  period  of 
thirty-nine  and  a  half  years,  will  justify  a  brief  statement 
of  the  history  and  position  of  that  church.  The  first  Ger- 
man Reformed  Church  in  Baltimore  was  organized  about 
the  year  1750.  A  regular  pastor  was  not  secured  until 
1760.  During  Mr.  Otterbein's  residence  in  Lancaster,  and 
before  a  settled  pastor  was  obtained,  he  frequently  visited 
this  congregation,  thus  sowing  at  this  early  date  the  seeds 
of  spiritual  truth  which  afterward  resulted  in  what  came 
to  be  known  as  an  evangelical  party  in  the  church.  About 
the  year  1770  grave  troubles  arose  in  the  congregation, 
the  evangelical  party  desiring,  on  special  grounds  which 
need  not  here  be  referred  to,  a  change  in  the  pastorate. 
Their  efforts  in  the  congregation  and  before  the  coetus 
proving  unsuccessful,  they  decided  to  separate  themselves 
from  the  congregation,  and  in  1771  purchased  ground  for 
building,  and  soon  after  began  the  erection  of  a  small 
house.  The  ground  so  obtained,  situated  on  Conway 
Street,  Howard's  Hill,  is  that  upon  which  still  stands  the 
old  historic  brick  church  which  was  erected  during  Mr. 
Otterbein's  pastorate,  in  1 786.  The  title  to  this  ground 
was  vested  in  chosen  members  of  the  congregation,  and 
not  in  trust  for  the  German  Reformed  Church.  The  form 
of  this  trust,  transmitted  from  time  to  time,  was  toward 
the  middle  of  the  present  century  challenged  in  the  civil 
courts,  but  after  tedious  and  exhaustive  inquiry  was  fully 
confirmed.  The  party  thus  withdrawing  from  the  first 
church  was  under  the  leadership  of  Rev.  Benedict  Schwope, 
a  minister  in  regular  standing  in  the  Reformed  Church. 

But  it  is  chiefly  in  its   spiritual   and  ecclesiastical  as- 


330  "  THE    UXITED  BRETHREN.  [Chap.  ii. 

pects  that  this  congregation  presents  an  interesting  feature 
in  early  United  Brethren  history.  Ecclesiastically,  the 
congregation  was  separated  from  the  German  Reformed 
Church,  though  for  several  years  earnest  efforts  were  made 
by  the  coetus  to  bring  about  a  reconciliation  between  the 
two  congregations.  The  pastor  of  the  first  church  ha\'ing 
finall}^  resigned  to  make  room  for  harmony,  the  congrega- 
tion immediately,  without  conferring  with  the  evangelical 
party,  chose  another  pastor,  who  was  even  less  acceptable 
to  them,  and  further  efforts  at  reunion  were  abandoned. 
In  1774  Mr.  Otterbein  was  solicited  to  take  the  pastoral 
care  of  the  new  congregation,  Francis  Asbury'  of  the 
Methodist  Episcopal  Church,  who  at  this  time  had  not  yet 
met  Mr.  Otterbein,  but  had  heard  of  his  evangelical  work, 
using  his  good  offices,  by  means  of  a  courteous  letter,  to 
secure  Mr.  Otterbein's  acceptance.  After  due  considera- 
tion, Mr.  Otterbein  accepted  the  proffered  charge;  but 
while  he  retained  to  the  end  of  his  life  a  nominal  relation 
to  the  coetus  of  the  Reformed  Church,  and  for  many  years 
attended  regularly  its  sessions,  the  independence  of  the 
congregation  remained  intact,  nor  did  Mr.  Otterbein  in  any 
degree  intermit  those  evangelistic  labors  in  other  places  in 
which  he  had  so  long  been  accustomed  to  engage.  He 
was  now  in  the  full  vigor  of  his  mature  life,  being  forty- 
eight  years  of  age,  and  having  been  twenty-two  years  en- 
gaged in  the  pastoral  work  in  America. 

The  enlightened  Christian  thought  of  the  present  day,  a 
time  in  which  the  spirit  of  Christian  unity  is  widely  cher- 
ished among  Protestant  denominations,  regards  wath  dis- 
favor all  movements  having  the  appearance  of  schism.  Yet 
in  times  past,  under  the  providence  of  God,  separation  was 
sometimes  a  source  of  the  greatest  good.  When  true 
spiritual  life  was  repressed,  and  dead  formalities,  often 
associated  with  even  gross  immoralities,  held  sway  in  the 


SPIRITUAL   DESTITUTION.  33  I 

church,  and  those  who  sought  to  Hve  godly  lives  were 
mocked  and  scoffed  at,  and  even  persecuted  by  their  un- 
spiritual  associates  in  the  church,  such  separation  became 
sometimes  a  necessity.  The  history  of  the  Christian  Church 
abounds  with  illustrations  of  this  kind.  Unhappily,  such  a 
low  state  of  spiritual  life  prevailed  extensively  among  the 
churches  in  America  in  the  period  which  brought  to  this 
country  Otterbein,  and,  shortly  after  him,  the  leaders  of 
the  Methodist  movement.  On  this  subject  the  testimony 
of  distinguished  writers  in  other  churches,  as  Dr.  Nevin,  of 
the  Reformed,  and  Dr.  Kurtz,  of  the  Evangelical  Lutheran 
Church,  is  strikingly  in  point.  Dr.  Nevin,  who  strongly 
disapproved  Mr.  Otterbein's  methods,  says  this  of  the  pre- 
vailing condition  of  things  in  Mr.  Otterbein's  time,  in  his 
twenty-eighth  lecture  on  the  Heidelberg  Catechism,  pub- 
lished in  1842:  "To  be  confirmed,  and  then  to  take  the 
sacrament  occasionally,  was  counted  by  the  multitude  all 
that  was  necessary  to  make  one  a  good  Christian,  if  only  a 
tolerable  decency  of  outward  life  were  maintained  besides, 
without  any  regard  at  all  to  the  religion  of  the  heart. 
True,  serious  piety  was  indeed  often  treated  with  marked 
scorn.  In  the  bosom  of  the  church  itself  it  was  stigmatized 
as  ScJin'cicniicrci,  Kopfhaeugcrci,  or  miserable,  driveling 
Methodism.  The  idea  of  the  new  birth  was  treated  as 
pietistic  whimer}'.  Experimental  religion  in  all  its  forms 
was  eschewed  as  a  new-fangled  invention  of  cunning  im- 
postors, brought  in  to  turn  the  heads  of  the  weak  and  lead 
captive  silly  women.  Prayer-meetings  were  held  to  be  a 
spiritual  abomination.  Family  worship  was  a  species  of 
saintly  affectation,  barely  tolerable  in  the  case  of  ministers 
(though  many  of  them  gloried  in  having  no  altar  in  their 
houses),  but  absolutely  disgraceful  for  common  Christians. 
To  show  an  awakened  concern  on  the  subject  of  religion, 
or  a  disposition  to  call  on  God  in  daily  secret  prayer,  was 


332  THE    UNITED  BRETHREN.  [Chap.  ii. 

to  incur  certain  reproach.  .  .  .  The  picture,  it  must  be 
acknowledged,  is  dark,  but  not  more  so  than  the  truth  of 
history  would  seem  to  require." 

That  Dr.  Nevin  was  not  writing  with  the  thought  of  de- 
fending those  who  participated  in  the  revival  movements 
of  that  time  is  quite  evident  from  what  he  further  says. 
After  speaking  of  losses  sustained  by  the  Reformed  Church 
through  defections  to  other  denominations,  he  proceeds  to 
speak  of  distinct  organizations  which  he  says  "  started 
forth  originally  from  the  Reformed  Church  itself,  and  have 
since  acquired  very  considerable  volume,  made  up  in  great 
measure  of  German  material,  though  not  all  gathered  from 
the  Reformed  connection.  Otterbein,  of  Baltimore,"  Dr. 
Nevin  specifically  continues,  "  at  a  comparatively  early 
period  (1789)  became  the  founder  of  one  of  these  organ- 
izations. He  was  a  good  man,  who  seems  to  have  been 
driven  into  a  false  position  by  the  cold,  dead  temper  that 
he  found  generally  prevalent  in  the  regular  church." 

To  the  same  purport  as  to  the  religious  state  still  pre- 
vailing in  the  older  churches  in  the  early  part  of  the  pres- 
ent century,  is  the  following  from  the  pen  of  Dr.  Benjamin 
Kurtz,  in  "  The  Lutheran  Observer  "  of  January  12,  1855  : 
"  Some  thirty-five  years  ago  [1820],  when  God  in  his  mercy 
sanctioned  our  labors  with  a  glorious  outpouring  of  his 
Holy  Spirit,  and  for  the  first  time  in  our  ministry  granted 
us  a  mighty  revival,  the  opposition  of  the  world  and  of  the 
devil  was  almost  unparalleled.  A  revival  in  the  Lutheran 
Church  was  a  new  thing  in  that  day.  We  had  never  heard 
of  but  one,  and  that  was  in  Brother  Reek's  church  in  Win- 
chester, Va.  He  can  testify  to  the  bitterness,  malevolence, 
and  awful  wickedness  that  characterized  the  adversaries  of 
such  divine  visitations,  in  those  days  of  ignorance,  hardness 
of  heart,  and  spiritual  blindness." 

This  low  condition  of  religious  life  which  prevailed  so 


RULES  FOR   OTTERBEIN'S   CHURCH.  333 

broadly  in  the  churches  in  the  days  of  Mr.  Otterbein,  made 
very  manifest  the  duty  of  men  who,  Hke  himself  and  his 
co-laborers,  had  attained  to  a  clearer  light  and  a  purer  and 
truer  spiritual  life. 

2.   Rules  for  Mr.  Ottcrbciii s  ClinrcJi  in  Balthiiorc. 

The  body  of  believers  of  which  Mr.  Otterbein  took  charge 
when  he  came  to  Baltimore  was  scarcely  yet  organized 
into  a  church,  and  the  war  of  the  Revolution  breaking  out 
soon  after,  but  slight  progress  was  made  for  some  years. 
The  German  population  of  the  city  was  at  that  time  quite 
inconsiderable,  the  whole  number  of  inhabitants,  including 
all  nationalities,  being  only  about  six  thousand.  During 
the  war  but  few  German  immigrants  arrived,  and  they 
mostly  sought  homes  in  the  country.  The  war  being 
over,  and  more  favorable  conditions  beginning  to  arise,  it 
was  thought  well  to  establish  for  the  congregation  a  defi- 
nite organization.  Accordingly,  in  the  year  1785,  a  body 
of  rules  for  its  government,  written  by  Mr.  Otterbein,  was 
adopted.  The  rules  are  twenty-eight  in  number,  and 
constituted  a  simple  and  yet  a  very  complete  plan  of 
organization  and  code  of  discipline.  They  became  in  fact 
the  basis  of  the  United  Brethren  book  of  discipline  which 
followed  in  subsequent  years.  It  is  worthy  of  note  that 
they  made  distinct  provision  for  the  prayer  and  social 
meetings  which  constituted  so  prominent  a  feature  of  the 
evangelical  life  of  the  times,  insisted  strongly  upon  dili- 
gence in  the  performance  of  the  various  duties  of  religious 
life,  exhorted  to  family  prayer,  and  required  a  pure  and 
exemplary  life  among  ministers  and  people.  Rule  14  is 
very  significant  as  indicating  how  far-reaching  the  influ- 
ence and  work  of  Mr.  Otterbein  had  at  this  time  become. 
The  rule  lays  down  as  a  definite    duty  incumbent  upon 


334  ^-^^    UNITED  BRETHREN.  FChap.  ii. 

every  minister  who  might  hold  membership  in  the  congre- 
gation to  "  care,  to  the  best  of  his  abihty,  for  the  various 
churches  in  Pennsylvania,  Maryland,  and  Virginia,  which 
churches,  under  the  superintendence  of  William  Otter- 
bein,  stand  in  fraternal  unity  with  us."  The  instrument 
provided  fully  for  the  self-perpetuation  of  the  church, 
prescribed  the  manner  of  filling  vacancies  in' the  pastorate, 
eldership,  and  trusteeship,  and  embraced  very  fully  such 
regulations  as  pertain  to  the  best  forms  of  church  life.  It 
was  duly  signed,  on  January  i,  1785,  by  the  pastor,  the 
official  boards — consisting  of  three  elders  and  three  trustees 
— and  the  entire  membership.  The  number  of  the  mem- 
bers was  not  large,  but  the  church  was  strong  in  spiritual 
power,  and  was  thoroughly  equipped  for  effective  Christian 
work.  The  smallness  of  the  number  may  be  accounted 
for  in  part  by  the  fact  that  Mr.  Otterbein's  pastoral  labors 
were  much  divided,  he  being  frequently  absent  to  visit 
other  places,  and  in  part  by  the  limitations  of  the  field 
presented  in  Baltimore  in  the  comparative  smallness  of 
the  German  population.  Further,  the  movement  which 
prompted  the  organization  and  continued  existence  of  the 
church  was  not  a  popular  one,  the  requirement  laid  upon 
its  adherents  to  lead  godly  and  zealous  lives  necessarily 
restricting  membership  in  the  church  to  such  as  were  will- 
ing to  make  sacrifice  for  Christ's  sake,  to  lay  aside  a  worldly 
spirit,  and  obey  the  closely  defined  rules  adopted  by  the 
society. 

This  distinct  place  of  this  congregation,  as  apart  from 
the  German  Reformed  Church,  is  indicated  in  the  name  it 
assumed  in  the  first  article  of  the  twenty-eight  rules,  where 
it  is  called  "  Tlie  Evangelical  Reformed  Church."  In  the 
charter  for  the  church,  obtained  thirteen  years  afterward, 
in  I  798,  the  name  appears  as  the  "  German  Evangelical  Re- 
formed Churcii,"  the  prefix  "German"  apparently  being 


MARTIN  BOEHM.  335 

used  rather  as  a  descriptive  term  than  as  a  part  of  the 
name  itself. 

3.  Associates  in  the  Work. 

The  name  of  Martin  Boehm  has  already  appeared  in 
these  pages.  From  the  prominence  which  he  attained  in 
the  work,  and  from  the  fact  that  the  denomination  with 
which  he  stood  connected  furnished  a  considerable  num- 
ber of  adherents  to  the  early  United  Brethren  Church,  a 
further  reference  both  to  him  and  his  people  will  be  in 
place.  We  have  already  seen  that  the  Mennonites,  of 
which  church  Mr.  Boehm  was  an  honored  member,  came 
to  America  in  large  numbers  on  the  invitation  of  William 
Penn,  to  find  in  the  New  World  religious  liberty  and  escape 
from  the  persecutions  to  which  they  were  subjected  in  the 
Old,  especially  in  Switzerland  and  Germany.  The  first 
settlement  was  made  at  Germantown,  long  since  included 
in  the  city  of  Philadelphia,  numerous  other  colonies  find- 
ing homes  in  Lancaster  and  other  counties  of  eastern 
Pennsylvania.  Adhering  to  the  tenets  of  the  founder  of 
the  sect,  Menno  Simonis,  they  led  lives  of  great  simplicity, 
rejected  a  paid  clergy,  declined  holding  civil  office,  refused 
taking  oaths  and  going  to  war,  rejected  infant  baptism, 
and  sought,  -according  to  their  conception,  to  reintroduce 
the  church  life  of  the  apostolic  age.  Their  ministers  were 
chosen  by  lot  from  among  the  members  of  the  congrega- 
tions they  were  to  serve.  Much  stress  was  laid  upon  the 
outward  marks  of  religion,  notably  as  regarded  dress,  the 
austere  plainness  which  has  characterized  several  other 
denominations  being  rigidly  insisted  upon.  In  that  period 
of  general  spiritual  decline  the  American  Mennonites  were 
not  an  exception  to  the  prevailing  conditions,  and  a  true 
spiritual  experience  was  largely  substituted  by  the  outward 
forms  of  religion,  while,  however,  an  exemplary  morality 


336  THE    UNITED  BRETHKEX.  [Chap.  ii. 

was  Strictly  required.  Hence  it  followed  that  those  among 
them  who  entered  into  a  real  spiritual  life  frequently  met 
with  great  opposition  ffom  their  less  spiritual  or  really  un- 
converted brethren,  and  some  of  them,  as  Martin  Boehm 
and  others,  were,  in  time,  excluded  from  their  communion. 

Mr.  Boehm  was  born  in  Lancaster  County,  in  i  725.  He 
was  of  Swiss  parentage,  his  father  having  come  to  America 
in  1 715.  His  education  was  limited,  being  mostly  received 
in  the  home.  His  father  being  a  deacon  in  the  church, 
young  Martin  was  brought  up  with  a  strict  Mennonite 
bias.  He  possessed,  happily,  a  vigorous  mental  constitu- 
tion, a  clear  grasp  of  ideas,  and  sound  judgment,  and  was 
easy  in  address  and  pleasing  in  manner.  When  a  vacancy 
occurred  in  the  pulpit  of  the  congregation  in  which  he  was 
brought  up,  his  excellent  personal  qualities  commended 
him  to  favor  as  successor.  The  lot  was  cast,  and  it  fell 
upon  him,  and  the  duties  of  minister  and  spiritual  guide 
were  laid  upon  him,  greatly  to  his  distress  for  a  time,  since 
he  felt  that  he  had  no  message  for  the  people. 

The  conversion  of  Mr.  Boehm  furnishes  an  interesting 
illustration  of  the  manner  in  which  the  Holy  Spirit  moved 
upon  the  hearts  of  men  in  different  churches  and  in  dif- 
ferent localities,  independently  of  personal  contact  with 
one  another  on  the  part  of  those  affected.  Having  been 
chosen  according  to  the  established  custom  to  occupy 
the  vacant  pulpit,  he  found  himself  in  a  strait  for  some- 
thing to  say,  and  after  several  failures  he  was  brought  to 
the  greatest  mental  distress.  To  be  a  preacher  and  have 
nothing  to  say  he  felt  to  be  a  deep  reproach,  and  yet  be- 
cause the  church  had  laid  its  hand  upon  him  he  did  not 
doubt  that  he  was  called  after  the  divine  order.  He  be- 
lieved fully  in  the  efficiency  of  prayer,  and  while  pursuing 
as  a  farmer  his  plow  in  the  field,  with  heart  overburdened 
with  anxiety,  he  spent  at  each  end  of  the  furrow  a  season 


MARTIN  BOEHM.  337 

in  prayer.  At  length  he  paused  in  the  midst  of  the  field, 
and. falling  upon  his  knees  earnestly  poured  out  his  heart 
to  God.  He  did  not  rise  until  he  felt  the  divine  power 
coming  upon  him  and  his  soul  filled  with  unutterable 
peace.  He  at  once  returned  to  his  house  to  tell  the  good 
news  to  his  wife,  and  on  the  following  Sabbath  he  had  a 
new  story  to  tell  to  his  congregation.  All  heard  with 
profound  interest,  and  some  wept  profusely.  From  this 
time  forward  he  became  a  warm,  earnest,  and  successful 
preacher  of  the  gospel  of  a  new  birth  in  Christ.  Notwith- 
standing the  fact  that  his  preaching  differed  so  radically 
from  that  of  his  brethren,  it  did  not  for  some  time  bring 
him  into  disfavor.  In  the  year  following,  1759,  he  was 
advanced,  after  the  order  of  the  Mennonite  Church,  to 
the  rank  of  a  full  pastor,  by  them  called  a  bishop,  the  lat- 
ter name  applying  to  the  chief  spiritual  head  of  any  con- 
gregation. Mr.  Boehm  soon  found  himself  impelled,  as 
Mr.  Otterbein  was — though  they  did  not  meet  until  some 
years  afterward — to  preach  the  gospel  of  experimental 
salvation  to  others  besides  those  of  his  own  congregation. 
Hence  we  find  him  visiting  numerous  places  to  declare  the 
living  Word,  his  preaching  bearing  precious  fruit.  "  Great 
meetings  " — grosse  Versaminlimgen,  as  they  were  called — 
were  at  different  times  appointed,  where  he  found  oppor- 
tunity to  preach  the  Word  to  great  numbers  of  hearers. 
It  was  at  such  a  "great  meeting,"  at  Isaac  Long's,  in 
Lancaster  County,  where,  as  already  related,  Mr.  Otter- 
bein met  Mr.  Boehm  for  the  first  time,  about  1 766-68, 
and  where  the  eminent  leader  of  the  future  movement 
first  recognized  personally  in  his  humble  brother  a  true 
fellow-laborer  in  Christ. 

Mr.  Boehm  after  a  few  years  devoted  himself  with  great 
activity  to  the  promotion  of  the  revival  movement,  chiefly 
among  the  people  of  his  own  denomination,  and  with  a 


338  rilE    UNITED  BKETIIKEX.  [Chap.  ii. 

success  corresponding  happily  with  that  of  Mr.  Otterbein 
among  German  Reformed  congregations.  In  time,  how- 
ever, the  displeasure  of  his  more  conservative  brethren 
was  aroused,  and  after  much  endeavor  to  dissuade  him 
from  a  course  which  they  regarded  as  fanatical,  they  with 
much  caution  and  apparently  sincere  regret  excluded  him 
from  their  fellowship.  He  accepted  joyfully  this  reproach, 
and  continued  unswervingly  in  his  course.  When,  as  the 
years  advanced,  the  Church  of  the  United  Brethren  was 
organized,  he  was  chosen,  next  to  Mr.  Olterbein,  to  the 
office  of  a  bishop  in  the  denomination,  a  distinction  to 
which  by  his  commanding  influence  and  position,  as  well 
as  by  his  excellent  abilities  as  a  preacher  and  his  distin- 
guished piety,  he  was  worthily  entitled.  His  death  oc- 
curred in  1812,  the  year  before  that  of  Mr.  Otterbein,  he 
having  reached  the  advanced  age  of  eighty-seven  years. 

Among  the  most  efficient  of  Mr.  Otterbein's  co-laborers 
was  George  Adam  Geeting,  a  man  of  fair  culture,  most 
amiable  spirit,  and  great  power  to  attract  and  move  audi- 
ences. Mr.  Geeting  was  born  in  Germany,  in  1741,  near 
the  place  of  Mr.  Otterbein's  birth,  and  like  Mr.  Otterbein 
was  a  member  of  the  German  Reformed  Church.  Coming 
to  America  in  his  eighteenth  year,  he  found  a  home  on 
the  Antietam,  in  Maryland,  where  he  remained  throughout 
his  life.  Possessing  a  good  education,  he  taught  school 
for  some  time  during  a  part  of  each  year.  Mr.  Otterbein 
from  1 760  onward  preached  occasionally  at  Antietam,  and 
it  is  believed  that  Mr.  Geeting  was  among  his  earliest 
hearers  there.  Experiencing  the  grace  of  conversion,  he 
soon  became  active  in  the  religious  work  of  the  neighbor- 
hood. His  earnest  and  devout  spirit  commended  him  to 
the  people,  and  during  the  long  intervals  between  minis- 
terial visits  they  prevailed  upon  him  to  read  to  them  an 
occasional  sermon  on  the  Sabbath  days.      Mr.  Otterbein 


GEE  TING  AND  NEWCOMER.  339 

hearing  of  this,  and  of  the  auspicious  results  following, 
directed  that  at  his  next  appointment  when  he  was  about 
to  begin  reading  some  brother  should  take  the  book  out 
of  his  hands.  This  was  actually  done,  and  Mr.  Geeting, 
left  thus  suddenly  to  his  own  resources,  delivered  at  once 
a  very  edifying  address  of  exhortation  and  counsel.  He 
soon  after  became  much  engaged  in  ministerial  work,  and 
a  few  years  later  was  ordained  to  the  office  of  the  ministry 
in  the  German  Reformed  Church  by  Mr.  Otterbein  and 
Dr.  Hendel.  He  became  a  member  of  the  coetus,  main- 
taining his  standing  in  that  body  until  1804,  when  his 
name  was  erased  on  account  of  his  prominent  connection 
with  the  revival  movement.  We  have  already  seen  that 
the  name  of  Mr.  Otterbein  was  never  erased,  though  his 
offense  was  the  same  in  kind  as  that  of  Mr.  Geeting,  and 
certainly  greater  in  degree.  To  these  names  should  be 
added  that  of  Christian  Newcomer,  who  became  a  bishop 
in  the  church  on  the  death  of  Mr.  Boehm,  and  to  whose 
writings  the  church  is  indebted  for  a  record  of  much  of 
the  history  of  that  early  period;  that  of  J.  G.  Pfrimmer, 
who  was  one  of  the  most  laborious  and  successful  of  the 
early  ministers ;  and  many  others  whose  active  zeal  con- 
tributed greatly  to  the  success  of  the  revival  work. 

It  is  a  sincere  pleasure  to  mention  here  the  names  of 
several  of  a  group  of  very  devout  ministers  of  the  Ger- 
man Reformed  Church  who  retained  permanently  their 
active  connection  with  that  denomination,  but  who  coop- 
erated very  heartily  with  Mr.  Otterbein  in  his  revival  work. 
Foremost  among  these  was  Dr.  William  Hendel,  a  Ger- 
man by  birth,  a  man  of  ripe  scholarship  and  brilliant  pul- 
pit powers.  His  prominence  in  the  church  is  indicated 
by  the  fact  that  he  served  as  pastor  at  different  times  the 
leading  Reformed  congregations  in  America,  among  them 
those  at  Philadelphia  and  Lancaster.      His  high  standing 


340  THE   UNITED  BRETHREN.  [Chap.  ii. 

in  the  denomination  is  amply  attested  by  the  history  of 
the  times,  and  no  less  so  is  his  earnest  and  active  sympathy 
with  Mr.  Otterbein  in  his  peculiar  work,  though  not  to 
the  extent  of  casting  his  ecclesiastical  fortunes  with  him. 
Rev.  Daniel  Wagner,  a  student  of  theology  under  Dr. 
Hendel,  was  another  of  Mr.  Otterbein's  most  intimate  as- 
sociates. He  was  pastor,  at  different  times,  of  the  con- 
gregations which  Mr.  Otterbein  had  served,  at  York,  Tul- 
pehocken,  and  Frederick,  and  a  second  time  at  York.  A 
regular  correspondence  was  maintained  between  Mr.  Otter- 
bein and  Mr.  Wagner  during  life.  To  these  names  are 
to  be  added  those  of  Rev.  Anthony  Hautz,  also  a  student 
under  Dr.  Hendel,  Rev.  Frederick  Henop,  and  Rev.  Jacob 
Weimer;  also  that  of  Rev.  Benedict  Schwope,  whose  in- 
fluence was  exerted  to  induce  Mr.  Otterbein  to  accept 
the  pastorate  of  the  independent  church  at  Baltimore,  Mr. 
Otterbein  being  then  pastor  at  York.  All  these  men  were 
fully  awake  to  the  spiritual  necessities  of  the  times,  thor- 
oughly evangelical  in  spirit,  and  accomplished  great  good 
in  their  denomination. 

It  is  of  peculiar  historical  interest  to  note  here,  as  dif- 
fering radically  from  the  usual  church  life  of  those  times, 
that  these  Reformed  ministers,  six  in  number,  including 
Mr.  Otterbein,  held  for  some  time  special  semi-annual 
conference  meetings  for  the  purpose  of  promoting  piety 
in  the  churches,  both  those  under  their  direct  pastoral  care 
and  those  which  they  visited  at  intervals.  They  encour- 
aged the  holding  of  prayer  and  class  meetings,  appointed 
leaders  to  take  the  oversight  of  classes  and  conduct  the 
meetings,  and  at  these  stated  ministerial  meetings  heard 
reports  as  to  the  condition  of  the  work.  The  minutes  of 
these  meetings,  beginning  May  29,  1774,  the  same  month 
in  which  Mr.  Otterbein  went  to  Baltimore,  are  preserved. 
In  the  minutes  for  June   12,  1775,  they  are  called  "the 


OTTERBEIN  AND   ASBURY.  34I 

United  Ministers,"  indicating-  that  they  cooperated  under 
some  formal  bond  of  union  apart  from  that  of  the  coetus 
and  church  of  which  they  all  were  members.  The  type 
of  the  religious  meetings  which  they  thus  sought  to  pro- 
mote became  a  characteristic  generally  of  the  early  United 
Brethren  congregations,  both  before  the  formal  organiza- 
tion of  the  church  and  afterward,  and  grew  into  a  perma- 
nent feature  of  its  usages.  Just  before  the  organization 
of  these  "  classes  "  in  the  churches  by  the  "  United  Min- 
isters," and  the  holding  of  prayer  and  class  meetings,  the 
early  Methodist  missionaries  had  begun  to  arrive  in  Amer- 
ica. But  it  is  to  be  noted  that  Mr.  Otterbein  had  held 
stated  prayer-meetings  long  before  their  coming,  as  during 
his  pastorate  at  Tulpehocken,  in  1758  and  1759. 


4.    Tlic  Early  Methodist  Missionaries. 

The  coming  of  the  early  Methodist  missionaries  to 
America  proved  a  great  boon  to  the  revival  work  which 
had  been  so  auspiciously  begun.  Some  of  these  became 
most  earnest  co-laborers  with  Mr.  Otterbein  and  his  asso- 
ciates, and  the  warmest  Christian  friendships  were  formed 
among  them.  Especially  was  this  true  as  to  Mr.  Francis 
Asbury  and  Mr.  Otterbein.  Between  these  two  grew  up 
what  has  been  justly  called  "  an  almost  romantic  friend- 
ship." Many  interesting  proofs  of  the  depth  and  per- 
manence of  this  feeling  remain.  Philip  Embuiy,  a  local 
Methodist  preacher,  had  arrived  at  New  York  in  1 766, 
five  years  before  the  coming  of  Mr.  Asbury,  and  in  the 
same  year  organized  the  first  Methodist  class  in  America. 
Mr.  Wesley  had  visited  America  before  his  conversion, 
spending  some  time  in  Georgia.  Mr.  Whitefield  had 
preached  in  this  country,  chiefly  in  the  South,  but  while 
he   charmed   multitudes  with   his   eloquence   and   gained 


342  J'ln-:    CXITED    BKETHREX.       '  [Cmai-.  n. 

some  conversions,  he  left  no  tangible  organization.  Mr. 
Boardman  and  Mr.  Fillmore,  sent  out  by  Mr.  Wesley, 
reached  New  York  in  1769.  Two  years  later,  in  1771, 
Francis  Asbury  and  Richard  Wright  arrived.  The  fol- 
lowing year  Mr.  Asbury  met  Mr.  Schwope,  and  became 
deeply  interested  in  the  account  he  heard  from  him  of 
Mr.  Otterbein  and  the  work  in  which  he  was  engaged. 
We  have  already  seen  that  Mr.  Asbury,  in  1774,  used  his 
influence  to  induce  Mr.  Otterbein  to  assume  the  pastoral 
care  of  the  independent  church  in  Baltimore.  On  the  day 
of  Mr.  Otterbein's  arrival  in  that  city  the  two  for  the  first 
time  met.  Of  this  meeting  a  note  remains  in  Mr.  Asbury's 
journal,  as  do  others  of  many  more  meetings  between 
these  friends  as  the  years  passed.  Mr.  Otterbein  was  now 
well  advanced  in  the  stages  of  middle  life,  being  in  his 
forty-eighth  year,  while  Mr.  Asbury  was  but  in  his  twenty- 
ninth.  In  many  other  respects  there  were  most  striking 
contrasts  between  them,  but  in  heart,  in  zeal,  in  a  true  con- 
secration to  a  great  purpose,  they  were  one.  For  forty 
years,  to  the  end  of  the  life  of  the  elder,  the  strong  ties 
thus  early  formed  remained  unbroken. 

It  was  an  interesting  proof  of  the  affection  of  Mr. 
Asbury  for  Mr.  Otterbein  that  when  he  was  consecrated 
to  the  office  of  bishop  he  desired  Mr.  Otterbein  to  assist 
in  the  solemn  service.  The  first  General  Conference  of 
the  Methodist  Church  was  held  in  the  city  of  Baltimore 
in  December-,  1 784.  It  was  presided  over  by  Dr.  Coke, 
whom  Mr.  Wesley  had  especially  consecrated  as  superin- 
tendent of  the  Methodist  work  in  America.  Mr.  Asbury, 
though  he  had  been  preaching  from  his  sixteenth  year, 
was  as  yet  unordained,  and  held  properly  the  rank  of  a 
layman.  On  the  first  day  of  the  conference,  December 
25  th,  he  was  ordained  by  Dr.  Coke  to  the  grade  of  a  deacon, 
Richard  Whatcoat  and  Thomas  Vasey,  elders  ordained  by 


OTTER B EI N  AND   ASBURY. 


343 


Mr.  Wesley,  assisting.  On  the  next  day  he  was  ordained 
to  the  office  of  an  elder,  and  on  the  third  to  the  office  of 
superintendent  or  bishop.  Before  this  last  consecration 
took  place  he  requested  that  Mr.  Otterbein  might  be  asso- 
ciated with  the  other  ministers  in  the  solemn  ceremonies, 
and  this  was  accordingly  done. 

Other  illustrations  of  the  profound  mutual  regard  and 
intimate  relationships  existing  between  these  two  eminent 
men  abound,  but  must  be  passed  over.  One  or  two  notes, 
however,-  from  Bishop  Asbury  must  be  added  as  espe- 
cially showing  his  high  estimate  and  affectionate  vener- 
ation for  his  elder  brother  Bishop  Otterbein.  In  1812, 
the  year  before  Bishop  Otterbein's  death,  referring  to  the 
German  fathers  of  the  United  Brethren  Church,  Bishop 
Asbury  said  in  an  address :  "  Preeminent  among  these  is 
William  Otterbein,  who  assisted  in  the  ordination  which 
set  apart  your  speaker  to  the  superintendency  of  the 
Methodist  Episcopal  Church.  William  was  regularly  or- 
dained to  the  ministry  in  the  German  Presbyterian  Church. 
He  is  one  of  the  best  scholars  and  greatest  divines  in 
America,  Why,  then,  is  he  not  where  he  began?  He 
was  irregular.  Alas  for  us!  the  zealous  are  necessarily 
so  to  those  whose  cry  is,  '  Put  me  in  the  priest's  office, 
that  I  may  eat  a  morsel  of  bread.'  .  .  .  Such  was  not 
Boehm ;  such  is  not  Otterbein ;  and  now  his  sun  of  life  is 
setting  in  brightness.  Behold  the  saint  of  God  leaning 
upon  his  staff,  waiting  for  the  chariots  of  Israel!" 

The  subjoined  is  from  Bishop  Asbury 's  journal.  Bishop 
Otterbein  died  November  17,  181 3,  his  age  being  nearly 
eighty-seven  and  a  half  years.  His  remains  were  interred 
by  the  side  and  near  the  present  entrance  of  the  church 
in  which  he  had  so  long  proclaimed  the  words  of  life. 
Four  months  later,  in  March,  18 14,  the  Methodist  Con- 
ference held  its  session  in  Baltimore,  Bishops  Asbury  and 


344  '^'^"''-    ^-V/y^Y^    HRETIIRKN.  {(Iwxv.  ii. 

McKendree  presiding.  By  the  desire  of  the  conference 
Bishop  Asbury  preached  a  di:.course  on  the  Hfe  and  labors 
of  Bishop  Otterbein.  The  service  was  held  in  Mr.  Otter- 
bein's  church  ;  the  entire  conference,  Mr.  Otterbein's  bereft 
congregation,  and  many  of  the  ministers  of  the  city  were 
present.  In  reference  to  this  event  Bishop  Asbury  made 
the  following  note  :  "  By  request  I  discoursed  on  the  char- 
acter of  the  angel  of  the  church  of  Philadelphia,  in  allusion 
to  William  Otterbein,  the  holy,  the  great  Otterbein,  whose 
funeral  discourse  it  was  intended  to  be.  Solemnity  marked 
the  silent  meeting  in  the  German  Church,  where  were  as- 
sembled the  conference  and  many  of  the  clergy  of  the  city. 
Forty  years  have  I  known  the  retiring  modesty  of  this  man 
of  God,  towering  majestic  above  his  fellows  in  learning, 
wisdom,  and  grace,  and  y*et  seelcing  to  be  known  only  to 
God  and  the  people  of  God." 


CHAPTER    III. 

THIRD    TERIOD,    1789-1815. 

I.   TJic  First  Formal  Conference,  1789. 

It  has  already  been  said  that  Mr.  Otterbein  was  reluc- 
tant to  take  any  steps  that  might  be  construed  as  having 
the  appearance  of  schism,  and  that  he  was  therefore  dis- 
inclined toward  encouraging  any  separate  organization. 
In  heart  he  was  loyal  to  the  historic  church  in  which 
he  had  been  born  and  nurtured,  the  church  in  which  his 
father  and  grandfather  had  been  honored  ministers  and  in 
which  his  brothers  so  continued,  the  church  of  his  godly 
mother.  He  was  not  insensible  to  the  noble  record  of 
this  church  in  the  struggle  for  religious  freedom  in  Switzer- 
land and  Germany,  and  with  the  traditions  of  this  church 
ever  fresh  in  his  cultured  mind,  he  cherished  for  it  an 
affection  which  time  and  much  misapprehension  and  sharp 
disapproval  on  the  part  of  many  of  his  brethren  could  not 
obliterate  or  diminish.  He  was  not  by  mental  organiza- 
tion or  habit  a  separatist ;  but  he  was  profoundly  con- 
scious of  the  low  state  of  spirituality  at  that  time  prev- 
alent in  the  American  churChes,  and  it  was  his  sincere 
ambition  to  awaken  among  the  people  of  his  own  denom- 
ination, as  far  as  might  be  possible,  a  quickened  spiritual 
life.  Having  himself  experienced  a  more  thorough  change 
of  heart,  and  found  the  precious  grace  of  conscious  fellow- 
ship with  the  divine,  he  intensely  desired  to  encourage 
others  to  attain  to  the  same  new  life.  For  this  purpose 
he  sought  the  cooperation  of  other  ministers,  and  hap- 

345 


346  THE    UNITED  BRETIIREX.  [Chai'.  hi. 

pily  found  some  who  were  ready  to  labor  with  him  to  the 
same  end,  especially  in  the  encouragement  of  meetings  for 
prayer  and  experience,  as  has  been  already  stated.  But 
this  form  of  work,  particularly  the  insistence  upon  a  truer 
spiritual  life,  was  not  widely  popular  for  a  time,  and  his 
course  drew  upon  him  much  disfavor  among  brethren 
whom  he  sincerely  loved,  and  with  whom  he  would  have 
greatly  preferred  to  continue  laboring  in  unbroken  fellow- 
ship. But  God,  whose  counsels  are  above  the  purposes 
of  men,  overruled  his  wishes  and  led  the  way  toward  re- 
sults which  he  did  not  for  a  long  time  anticipate. 

How  long  the  special  semi-annual  meetings  of  several 
of  the  Reformed  ministers,  as  already  spoken  of,  contin- 
ued to  be  held,  does  not  appear.  The  minutes  which 
are  preserved  show  that  they  were  begun  in  May,  1774. 
and  continued  at  least  to  June,  1776.  Fourteen  dififerent 
places  are  named  where  "  classes  "  were  organized,  with 
leaders  appointed  over  them  to  conduct  the  special  ser- 
vices. These,  however,  do  not  represent  all  the  different 
local  churches  which  had  become  interested  in  the  revival 
movement.  And  as  these  were  all  connected  with  the 
Reformed  Church,  further  account  is  to  be  taken  of  con- 
gregations of  the  Mennonite  denomination,  which,  under 
the  leadership  of  Mr.  Boehm  and  others,  were  equally  ad- 
vanced in  the  revival  work. 

In  the  gradual  development  of  the  work  it  became  neces- 
sary to  supply  many  of  these  congregations  with  preaching 
beyond  that  which  the  ministers  were  able  to  give  them. 
To  meet  this  want  lay  preaching  began  at  first  to  be  pro- 
vided, some  of  the  leaders  of  the  classes  developing  into 
preachers.  They  were  generally  plain  men,  with  limited 
education,  but  earnest  and  spiritual.  With  a  deep  con- 
sciousness of  their  own  insufficiency,  and  relying  greatly 
on  prayer  and  the  help  of  the  Holy  Spirit,  they  declared 


CONFERENCE    OF  1789.  347 

the  simple  truths  of  the  gospel  in  a  direct  and  effective 
way,  and  often  with  immediate  and  most  gratifying  results. 
Some  of  them  continued  in  their  secular  calHngs,  preach- 
ing on  the  Sabbath  days,  and  frequently  on  other  days 
and  evenings.  Others  soon  gave  themselves  wholly  to 
the  work,  visiting  widely  separated  places,  and  preaching 
the  Word  to  many  different  congregations. 

For  a  number  of  years  the  preaching  of  these  men  con- 
tinued under  the  general  direction  of  Mr.  Otterbein  and 
Mr.  Boehm,  the  work  to  be  done  being  outlined  by  them, 
and  the  preachers  going  here  and  there  as  they  were  ap- 
pointed. Their  plans  of  work  were  frequently  arranged 
at  the  "  great  meetings,"  and  on  other  occasions  as  oppor- 
tunity offered.  As  time  progressed  it  became  desirable  to 
place  a  larger  share  of  responsibility  for  the  work  upon  the 
preachers  themselves.  For  this  purpose  it  was  thought 
desirable  to  invite  a  general  council  of  all  the  preachers, 
or  of  as  many  as  could  be  gathered  together.  This  coun- 
cil, the  first  formal  conference  of  the  ministers  of  the  future 
United  Brethren  Church,  was  held  in  the  parsonage  of  Mr. 
Otterbein's  church  in  Baltimore,  in  the  year  1789,  fifteen 
years  subsequent  to  Mr.  Otterbein's  settlement  over  the 
independent  congregation  in  that  city,  and  twenty-three 
years  after  his  first  meeting  with  Mr.  Boehm.  The  rec- 
ords of  this  conference  show  that  seven  ministers  were 
present,  including  Mr.  Otterbein,  Mr.  Boehm,  and  Mr. 
Newcomer;  also  that  seven  others,  who  were  not  present, 
were  then  in  regular  standing  with  them,  making  fourteen 
in  all.  This  list  does  not  include  any  names  except  those 
of  the  men  who  came  into  full  cooperation  with  the  United 
Brethren  Church.  Of  these  fourteen,  nine  were  of  Ger- 
man Reformed  antecedents  and  five  of  Mennonite.  The 
people,  however,  whom  they  represented  were  more  diver- 
sified in  their  earlier  church  relationships. 


,:;4<S  77/A    UNITED   BRETHKKN.  [Chap.  hi. 

2.  Confession  of  Fait li  Adopted. 

This  conference  has  a  special  historical  significance  in 
United  Brethren  annals  as  being  the  first  formal  conference 
held,  and  as  really  effecting  the  organization  of  the  church 
by  forming  and  adopting  a  confession  of  faith  and  a  body 
of  rules  of  discipline. 

The  following  is  the  simple  and  comprehensive  instru- 
ment as  adopted  to  express  the  faith  of  the  infant  church. 
It  is  plainly  founded  on  that  ancient  declaration  of  the 
Christian  Church,  the  Apostles'  Creed,  and  was  undoubt- 
edly drawn  up  by  Mr.  Otterbein  himself,  and  presumably 
in  previous  use  in  his  own  congregation  in  Baltimore : 

"  In  the  name  of  God  we  declare  and  confess  before  all 
men,  that  we  believe  in  the  only  true  God,  the  Father, 
the  Son,  and  the  Holy  Ghost;  that  these  are  one — the 
Father  in  the  Son,  the  Son  in  the  Father,  and  the  Holy 
Ghost  equal  in  essence  or  being  with  both ;  that  this  God 
created  the  heavens  and  the  earth  and  all  that  in  them  is, 
visible  as  well  as  invisible,  and  furthermore  sustains,  gov- 
erns, protects,  and  supports  the  same. 

"We  believe  in  Jesus  Christ;  that  he  is  very  God  and 
man.  Saviour  and  Redeemer  of  the  whole  world  ;  that  all 
men  through  him  may  be  saved  if  they  will ;  that  this 
Jesus  has  suffered  for  us;  that  he  died  and  was  buried, 
rose  on  the  third  day,  ascended  into  heaven,  and  that  he 
will  come  again,  at  the  last  day,  to  judge  the  quick  and 
the  dead. 

"  We  believe  in  the  Holy  Ghost ;  that  he  proceeds  from 
the  Father  and  the  Son ;  that  we  through  him  must  be 
sanctified  and  receive  faith,  thereby  being  cleansed  from 
all  filthiness  of  the  flesh  and  spirit. 

"  We  believe  that  the  Bible  is  the  Word  of  God ;  that 
it  contains  the  true  way  to  our  salvation  ;   that  every  true 


CO.YFESSION  OF  1780.  349 

Christian  is  bound  to  acknowledge  and  receive  it  with  the 
influence  of  the  Spirit  of  God,  as  the  only  rule  and  guide; 
and  that  without  repentance,  faith  in  Jesus  Christ,  forgive- 
ness of  sins,  and  following  after  Jesus  Christ,  no  one  can  be 
a  true  Christian. 

"  We  also  believe  that  what  is  contained  in  the  Holy 
Scriptures — to  wit,  the  fall  in  Adam  and  redemption 
through  Jesus  Christ — shall  be  preached  throughout  the 
whole  world. 

"  We  recommend  that  the  outward  signs  and  ordinances 
— namely,  baptism  and  the  remembrance  of  the  Lord  in 
the  dispensing  of  the  bread  and  wine — be  observed ;  also 
the  washing  of  feet  when  the  same  is  desired." 

Professor  A.  W.  Drury,  D.D.,  in  his  admirable  volume, 
"  The  Life  of  Rev.  Philip  William  Otterbein,"  makes  the 
following  very  just  remarks  on  this  instrument:  "The 
confession  may  be  taken  as  a  reflection  of  Mr,  Otterbein's 
mind,  and  when  regarded  as  a  whole,  it  is  simple  and 
majestic.  It  impresses  by  what  it  includes,  by  what  it 
omits,  and  by  its  doctrinal  savor.  It  rests  on  the  Apostles' 
Creed  and  the  New  Testament,  and  adds  only  those 
necessary  specifications  in  regard  to  the  application  and 
mission  of  the  gospel  that  even  the  simplest  of  the  later 
creeds  have  been  compelled  to  include.  The  closing  part 
grew  out  of  a  particular  exigency.  The  glory  of  the  creed 
is  that  while  Mr.  Otterbein  drew  it  together,  he  did  not 
make  it ;  that  while  he  used  old  material,  he  appreciated 
every  word  and  element  that  he  employed,  and  that  he 
was  neither  biased  by  obsolete  forms  nor  by  recent  con- 
troversies. The  creed  might  be  called  a  working  creed — 
a  fit  creed  for  a  revival  people,  whose  defense  is  rather  in 
the  heart  than  in  the  armor." 

The  "  particular  exigency  "  to  which  Dr.  Drury  alludes, 
in  reference  to  the  closing  paragraph  of  the  creed,  relates 


350  THE    CXI  TED   BRETHKEX.  [CiiAr.  ill. 

to  important  differences  in  beliefs  and  usages  as  between 
the  Reformed  and  Mennonite  churches.  The  Mennonites 
practiced  the  washing  of  feet,  regarding  the  example  of 
Jesus,  as  in  John  xiii.  1-17,  as  the  institution  of  an  ordi- 
nance for  the  church.  They  also  practiced  only  adult 
baptism.  The  Reformed  Church  practiced  infant  baptism, 
but  not  the  washing  of  feet,  not  regarding  the  act  of  Jesus 
as  the  institution  of  an  ordinance.  Those  ministers  and 
people  who  came  from  the  Mennonite  Church  into  the 
new  compact  could  not  at  once  lay  aside  their  traditional 
beliefs  and  practices  on  these  points ;  neither  could  those 
coming  from  the  Reformed  Church  adopt  them.  But  they 
could  each,  in  the  exercise  of  a  generous  Christian  conces- 
sion, agree  that  all  should  be  free  to  follow  in  these  things 
their  own  sincere  convictions.  The  spirit  of  this  concession 
was  strictly  apostolic,  the  reflection  of  the  broad  Christian 
charity  and  forbearance  which  constituted  the  glory  of  the 
first  church  council  in  Jerusalem  (Acts  xv.).  And  equally 
was  it  in  harmony  with  the  spirit  of  concession  as  taught 
in  that  early  church  manual,  the  recently  discovered 
'' Didache,''  or  "  Teaching  of  the  Twelve  Apostles."  In 
the  instructions  relating  to  baptism  this  ancient  document 
says :  "  And  touching  baptism,  thus  baptize  :  having  first 
declared  all  these  things,  baptize  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit,  in  living 
water,  l^ut  if  thou  have  not  li\ing  water,  baptize  in  other 
water ;  and  if  thou  canst  not  in  cold,  then  in  warm.  But 
if  thou  have  neither,  pour  on  the  head  water  thrice  in  the 
name  of  the  Father  and  the  Son  and  the  Holy  Spirit." 

This  spirit  of  mutual  concession  still  remains  in  the 
United  Brethren  Church  with  respect  to  the  ordinance 
of  baptism,  alike  with  regard  to  mode,  as  b}-  immersion, 
sprinkling,  or  pouring,  and  to  adult  or  infant  baptism.  In 
all  these  particulars  the  fullest  freedom  of  individual  con- 


CONFERENCE    OF  1791.  35  I 

science  and  preference  is  permitted.  The  church  does  not 
recognize  feet-washing  as  an  ordinance,  but  remembering 
the  "  example  "  of  Jesus  in  the  teaching  of  a  lesson  of 
humble  service,  it  gives  full  permission  to  practice  it  to 
the  few  remaining  in  its  fold  who  retain  the  traditions  of 
their  Mennonite  ancestors. 

The  Conference  of  i  789  also  adopted  a  body  of  rules 
for  the  government  of  the  new  organization,  founded 
chiefly  on  the  basis  of  those  in  use  in  Mr.  Otterbein's  con- 
gregation in  Baltimore.  The  Confession  of  Faith  and 
rules  were  revised  by  the  Conference  of  1814,  and  re- 
affirmed and  retained  by  the  General  Conference  of  18 15, 
thus  becoming  the  basis  of  the  more  extended  Confession 
and  book  of  discipline  of  the  present  time. 

The  Conference  of  1789  was  succeeded  by  one  of  simi- 
lar character,  held  near  the  city  of  York,  Pa.,  in  1791. 
At  this  conference  there  were  nine  ministers  present,  while 
the  minutes  contain  the  names  of  thirteen  absent,  the 
number  being  twenty-two,  an  increase  of  eight  in  the  two 
intervening  years.  These  conferences  were  not  regarded 
as  annual  conferences,  no  session  having  been  held  in 
1 790,  and  none  for  some  years  afterward.  The  work, 
however,  continued  to  grow.  The  ministers  increased  in 
number,  and  began  to  make  missionary  tours  to  distant 
points,  some  of  them  going  westward  across  the  Alleghany 
Mountains,  and  into  the  new  countries  described  as  "  the 
territory  of  the  United  States  northwest  of  the  Ohio." 
During  the  turbulent  period  of  the  war  of  the  Revolution 
the  work  of  spreading  the  gospel  had  been  greatly  re- 
tarded. The  conditions  of  that  period  having  yielded  to 
those  of  quiet  and  recuperation,  the  opportunities  for  ex- 
tending the  work  were  correspondingly  enlarged.  To 
Mr.  Otterbein,  meanwhile,  as  the  recognized  leader  of  the 
evangelical  movement,  there  came  constantly  increasing 


352  THE    UNITED  BRETHREN.  [Chap.  in. 

duties  in  the  supervision  of  the  work,  and  extended  tours 
were  made  in  visiting  the  churches,  and  encouraging  and 
directing  the  work  of  the  ministers. 

3.    Conference  of  1800 — Mr.  Otterbein  and  Mr.  Boehni 
Elected  Bishops — Name  of  the  Chnrch  Adopted. 

The  third  formal  conference  was  held  near  Frederick 
City,  Md.,  in  the  year  1800.  This  conference  was  espe- 
cially distinguished  by  two  events.  The  first  was  the  elec- 
tion of  two  superintendents,  or  bishops,  Mr.  Otterbein  and 
Mr.  Boehm  being  chosen  to  that  office.  For  a  number  of 
years  previously  they  had  discharged  the  practical  duties 
of  this  office  in  an  unofficial  way.  Now  the  same  service 
was  rendered  by  the  formal  consent  of  the  ministers  to 
whose  work  they  gave  direction. 

The  second  important  step  taken  by  this  conference  was 
the  adoption  of  the  full  name  of  the  church,  that  which  it 
has  continued  to  bear  to  the  present  time.  Up  to  the 
time  of  this  conference  the  people  who  had  been  thus  prov- 
identially drawn  together  into  Christian  fellowship  were 
called  by  the  ready  and  appropriate  name  of  United 
Brethren.  But  since  other  organizations  had  borne  the 
same  name,  it  was  suggested  that  in  future  misapprehen- 
sions might  arise,  and  even  legal  difficulties  in  respect  to 
deeds,  wills,  or  bequests.  It  was  therefore  thought  best 
to  add  the  further  designation  "  in  Christ,"  the  full  name 
thus  becoming  "  United  Brethren  in  Christ." 

The  church  and  its  work  being  thus  brought  to  a  more 
perfect  organization,  conferences  began  now  to  be  held 
annually".  At  the  Conference  of  1805  Bishops  Otterbein 
and  Boehm  were  reelected  to  office,  the  election  having 
been  omitted  by  the  Conference  of  1804  on  account  of 
the  smallness  of  the  attendance  of  the  ministers  by  reason 


FIRST  GENERAL    CONFERENCE.  353 

of  the  prevalence  of  a  violent  epidemic.  The  fact  of  their 
reelection  in  1805,  and  the  record  of  the  reason  for  the 
failure  to  hold  an  election  in  1804,  is  regarded  as  evidence 
that  it  was  the  purpose  at  that  early  period  to  elect  the 
superintendents  for  quadrennial  terms.  Bishop  Otterbein, 
it  should  be  observed,  did  not  retire  from  his  position  as 
pastor  of  the  church  in  Baltimore,  while  adding  to  his 
duties  the  office  of  general  superintendent.  He  continued 
regularly  in  his  pastoral  relation  up  to  the  end  of  his  life. 

4.    TJie  First  General  Conference. 

The  first  General  Conference  of  the  United  Brethren 
Church  was  held  in  the  year  181 5,  and  this  year  thus 
became  of  great  historic  importance  to  the  church.  The 
missionaries  of  the  revival  movement  had  multiplied  in  the 
countries  westward.  Many  preaching-places  had  been 
established  in  Ohio  and  Indiana,  and  some  in  Kentucky. 
The  center  of  their  greatest  activity  was  in  southwestern 
Ohio,  in  the  Miami  Valley;  and  when  in  1810  the  first 
conference  west  of  the  Alleghany  Mountains  was  organ- 
ized, it  was  called  the  Miami  Conference.  Meanwhile 
the  eastern  work  had  been  divided  into  three  conferences, 
known  respectively  as  the  Pennsylvania,  Maryland,  and 
Virginia  conferences.  These  four  conferences  were  repre- 
sented by  an  aggregate  of  fourteen  delegates  in  this  initial 
General  Conference.  The  conference  was  held  at  Mount 
Pleasant,  Pa.,  commencing  on  the  6th  of  June.  Bishops 
Otterbein  and  Boehm,  each  venerable  in  years  and  rich 
in  good  works,  had  passed  on  to  the  eternal  reward. 
Bishop  Otterbein,  as  already  noted,  had  died  in  December 
in  the  year  18 1 3,  while  Bishop  Boehm  had  preceded  him 
the  year  before,  the  two  being  of  almost  equal  age. 
Bishop  Newcomer,  who  had  already  been  associated  with 


354  ^^^^    rXITRD  BRETHREN.  [Chap.  hi. 

them  in  the  office  of  superintendent  to  relieve  these  vener- 
able fathers  of  burdens  which  had  become  too  heavy  for 
them,  presided  over  this  first  General  Conference.  He 
was  rechosen  to  the  office,  and  the  Rev.  Andrew  Zeller 
was  elected  to  be  his  associate.  The  Confession  of  Faith 
previously  adopted  by  the  Conference  of  1879  was,  with 
a  few  amendments,  reaffirmed.  The  general  interests  of 
the  work  were  passed  under  careful  review,  and  various 
steps  were  taken  to  promote  its  efficiency. 

Among  the  most  important  of  these  was  the  arrange- 
ment and  adoption  of  a  book  of  discipline,  the  object  being 
to  secure  and  maintain  homogeneity  in  faith  and  practice 
throughout  all  the  various  portions  of  the  church.  Indeed, 
it  was  chiefly  for  the  purpose  of  providing  such  a  book 
of  rules  and  regulations  that  this  General  Conference  was 
assembled,  the  call  for  the  conference  originating  in  the 
Miami  Annual  Conference.  The  book  of  discipline  adopted 
was  an  expansion  of  that  agreed  upon  by  that  earliest  of 
all  the  formal  conferences,  convened  in  the  parsonage  of 
Bishop  Otterbein's  church  in  Bahimore,  in  1789.  The 
book  of  discipline,  including  the  Confession  of  Faith,  was 
now  for  the  first  time  printed.  No  essentially  new  feat- 
ure of  church  polity  was  adopted.  The  practice  of  the 
church  as  already  familiar  was  embodied  in  the  rules.  The 
itinerant  system  of  ministerial  supply  for  the  churches, 
already  so  well  tested  as  to  its  efficiency,  was  more  clearly 
defined  and  adopted  as  the  settled  policy  of  the  church. 
The  essential  features  of  this  system  have  undergone  but 
slight  amendment  to  the  present  day,  the  most  important 
change  being  the  elimination  of  the  time  limit  as  to  the 
pastorate  by  the  General  Conference  of  1893. 

The  names  of  the  members  of  this  first  General  Con- 
ference of  the  church  were  as  follows :  Christian  New- 
gomer,    Andrew    Zeller,    Abraham    Hiestand,    Christian 


TRANSITION  FROM  GERMAN   TO  ENGLISH         355 

Berger,  Abraham  Mayer,  John  Schneider,  Henry  Kumler, 
Daniel  Troyer,  George  Benedum,  Abraham  Troxel,  Henry 
G.  Spayth,  Isaac  Niswander,  Christian  Krum,  and  Jacob 
Baulus. 

It  should  here  be  remembered  as  a  fact  of  considerable  in- 
terest, that  up  to  this  time,  and  for  some  years  after,  nearly 
all  the  ministers  of  the  United  Brethren  Church  preached 
only  in  the  German  language.  The  business  of  the  con- 
ference was  transacted  in  German,  and  the  book  of  disci- 
pline as  first  printed  appeared  only  in  that  language.  The 
widening  contact  with  people  speaking  the  English  lan- 
guage began  gradually  to  create  a  necessity  for  preaching 
in  that  language  also.  The  change  proceeded  slowly  at 
first,  but  has  in  the  lapse  of  years  become  so  thorough 
that  at  the  present  time  less  than  four  per  cent,  of  the 
congregations  worship  in  the  German  language.  The 
comparative  slowness  of  the  growth  of  the  church  in  its 
earlier  periods  may  be  attributed  in  part  to  this  exclusive 
use  of  the  German,  and  to  the  fact  that  constant  losses 
were  experienced  by  the  transfer,  especially  of  the  younger 
converts,  to  denominations  using  the  English  language. 
This  was  particularly  true  of  the  Methodist  Episcopal 
Church,  whose  ministers  affiliated  very  closely  with  those 
of  the  United  Brethren  Church,  preaching  in  common 
with  them  in  the  same  houses,  and  often  holding  protracted 
meetings  jointly  with  them.  The  methods  of  work  of  the 
two  denominations  being  so  nearly  identical,  the  question 
of  language  frequently  determined  the  choice  of  converts 
when  connecting  themselves  with  the  church. 


CHAPTER    IV. 

DOCTRINE    AND    TOLITY. 

I.  Doctrinal  Basis. 

The  doctrines  in  general  held  by  the  Church  of  the 
United  Brethren  in  Christ  are  expressed  in  the  Confession 
of  Faith.  We  have  already  seen  that  the  first  formal  dec- 
laration of  doctrine  was  made  by  the  Conference  of  1789, 
in  the  Confession  adopted  by  that  body ;  also  that  this 
Confession,  in  amended  form,  was  reaffirmed  by  the  Gen- 
eral Conference  of  181 5.  The  Confession,  as  thus  ap- 
proved, remained  without  material  amendment  until  a  re- 
vision was  ordered  by  the  General  Conference  of  1885,  a 
period  of  seventy  years.  It  had  long  been  felt  before  this 
order  was  made  that,  excellent  as  the  instrument  was, 
some  important  omissions  of  fundamental  doctrine  should 
be  supplied,  while  in  several  points  amendments  in  the 
form  of  expression  seemed  desirable.  The  General  Con- 
ference accordingly,  after  mature  deliberation,  determined 
upon  the  appointment  of  a  Commission  on  Revision  to 
whom  the  subject  should  be  committed,  with  instructions 
also  to  prepare  certain  amendments  to  the  constitution  of 
the  church.  The  commission  as  chosen  consisted  of  twenty- 
seven  men,  including  five  bishops,  eighteen  other  minis- 
ters, and  four  laymen. 

The  commission  assembled  in  November,  1 885,  in  the  city 
of  Dayton,  O.,  and  after  full  deliberation  put  in  form  the 
contemplated  amendments.  In  accordance  with  the  pro- 
356 


PRESENT  CONFESSION   OF  FAITH.  357 

visions  of  the  constitution  these  amendments  were  sub- 
mitted to  the -vote  of  the  entire  membership  of  the  church 
for  approval  or  rejection.  A  period  of  three  years  elapsed 
before  the  vote  was  taken,  thus  allowing  time  for  the  full- 
est discussion  of  every  point  presented  in  the  amendments. 
The  vote  as  finally  taken  in  November,  1888,  an  unusu- 
ally full  ballot,  resulted,  on  the  revised  Confession  of  Faith, 
in  an  affirmative  of  nearly  eighty-three  per  cent,  of  the 
ballots  cast.  On  the  amended  constitution,  several  of  the 
features  being  voted  upon  separately,  the  lowest  per  cent, 
upon  any  one  feature  exceeded  a  two-thirds  majority. 

At  the  General  Conference  ensuing,  held  at  the  city  of 
York,  Pa.,  in  1889,  the  result  of  the  popular  vote  was  an- 
nounced, and  after  due  inquiry  as  to  the  regularity  of  all 
previous  proceedings,  as  to  the  work  of  the  revising  com- 
mittee and  the  taking  of  the  popular  vote,  the  amended 
constitution  and  revised  Confession  of  Faith  were  declared 
adopted.  The  Confession  as  it  now  stands — a  most  ad- 
mirable instrument  in  brevity,  clear,  compact,  and  compre- 
hensive statement,  and  general  felicity  of  expression — is 
as  follows : 

"  Confession  of  Faith. 

"  In  the  name  of  God,  we  declare  and  confess  before  all 
men  the  following  articles  of  our  beHef : 


"  ARTICLE   I. 
Of  God  and  the  Holy  Trinity. 

"  We  believe  in  the  only  true  God,  the  Father,  the  Son, 
and  the  Holy  Ghost ;  that  these  three  are  one — the  Father 
in  the  Son,  the  Son  in  the  Father,  and  the  Holy  Ghost 
equal  in  essence  or  being  with  the  Father  and  the  Son. 


358  THE    UNITED  BKETHREX.  [Chap.  i\'. 

"  ARTICLE    II. 

Of  Creation  and  FroT'idcncc. 

"  We  believe  that  this  triune  God  created  the  heavens 
and  the  earth,  and  all  that  in  them  is,  visible  and  invisible  ; 
that  he  sustains,  protects,  and  governs  these  with  gracious 
regard  for  the  welfare  of  man,  to  the  glory  of  his  name. 

"  ARTICLE    III. 

Of  Jesus  Christ. 

"  We  believe  in  Jesus  Christ ;  that  he  is  very  God  and 
man  ;  that  he  became  incarnate  by  the  power  of  the  Holy 
Ghost  and  was  born  of  the  Virgin  Mary ;  that  he  is  the 
Saviour  and  Mediator  of  the  whole  human  race,  if  they 
with  full  faith  accept  the  grace  proffered  in  Jesus ;  that 
this  Jesus  suffered  and  died  on  the  cross  for  us,  was  buried, 
rose  again  on  the  third  day,  ascended  into  hea\-en,  and 
sitteth  on  the  right  hand  of  God,  to  intercede  for  us ;  and 
that  he  will  come  again  at  the  last  day  to  judge  the  living 
and  the  dead. 

"  ARTICLE    IV. 

Of  the  Holy  Ghost. 

■  "  We  believe  in  the  Holy  Ghost ;  that  he  is  equal  in 
being  with  the  Father  and  the  Son ;  that  he  convinces  the 
world  of  sin,  of  righteousness,  and  of  judgment;  that  he 
comforts  the  faithful  and  guides  them  into  all  truth. 

'^  ARTICLE    V. 

Of  the  Holy  Scriptures. 

"  We  believe  that  the  Holy  Bible,  Old  and  New  Testa- 
ments, is  the  Word  of  God ;  that  it  reveals  the  only  true 
way  to  our  salvation;  that  every  true  Christian  is  bound 


PRESENT  CONFESSION  OF  FAITH.  359 

to  acknowledge  and  receive  it  by  the  help  of  the  Spirit  of 
God  as  the  only  rule  and  guide  in  faith  and  practice. 

"ARTICLE   VI. 

Of  the  Church. 

"We  believe  in  a  holy  Christian  Church,  composed  of 
true  believers,  in  which  the  Word  of  God  is  preached  by 
men  divinely  called,  and  the  ordinances  are  duly  adminis- 
tered ;  that  this  divine  institution  is  for  the  maintenance 
of  worship,  for  the  edification  of  believers,  and  the  conver- 
sion of  the  world  to  Christ. 

"  ARTICLE   VII. 

Of  the  Sacraments. 

"  We  believe  that  the  sacraments,  Baptism  and  the 
Lord's  Supper,  are  to  be  used  in  the  church,  and  should  be 
practiced  by  all  Christians ;  but  the  mode  of  baptism  and 
the  manner  of  observing  the  Lord's  Supper  are  always  to 
be  left  to  the  judgment  and  understanding  of  each  indi- 
vidual. Also,  the  baptism  of  children  shall  be  left  to  the 
judgment  of  believing  parents. 

"  The  example  of  the  washing  of  feet  is  to  be  left  to  the 
judgment  of  each  one,  to  practice  or  not. 

"  ARTICLE   VIII. 

Of  Depravity. 

"  We  believe  that  man  is  fallen  from  original  righteous- 
ness, and  apart  from  the  grace  of  our  Lord  Jesus  Christ  is 
not  only  entirely  destitute  of  holiness,  but  is  inclined  to 
evil,  and  only  evil,  and  that  continually;  and  that  except  a 
man  be  born  again  he  cannot  see  the  kingdom  of  heaven. 


360  7IIE    UXITED  BRETHREX.  [Chap.  iv. 

"  ARTICLE    IX. 

Of  Jiistifica  Hon . 
"  We  believe  that  penitent  sinners  are  justified  before 
God,  only  by  faith  in  our  Lord  Jesus  Christ,  and  not  by 
works ;    yet  that  good  works  in   Christ  are  acceptable  to 
God,  and  spring  out  of  a  true  and  living  faith. 

"  ARTICLE    X. 

Of  Regenemiion  and  Adoption. 

"We  believe  that  regeneration  is  the  renewal  of  the 
heart  of  man  after  the  image  of  God,  through  the  Word, 
by  the  act  of  the  Holy  Ghost,  by  which  the  believer  re- 
ceives the  spirit  of  adoption  and  is  enabled  to  serve  God 
with  the  will  and  the  afTections. 

"  ARTICLE   XL 

Of  Sanctification. 

"  We  believe  that  sanctification  is  the  work  of  God's 
grace,  through  the  Word  and  the  Spirit,  by  which  those 
who  have  been  born  again  are  separated  in  their  acts, 
words,  and  thoughts  from  sin,  and  are  enabled  to  live 
unto  God,  and  to  follow  holiness,  without  which  no  man 
shall  see  the  Lord. 

"  ARTICLE    XII. 
Of  the  Christian  Sabbath. 

"  We  believe  that  the  Christian  Sabbath  is  divinely  ap- 
pointed ;  that  it  is  commemorative  of  our  Lord's  resurrec- 
tion from  the  grave,  and  is  an  emblem  of  our  eternal  rest ; 
that  it  is  essential  to  the  welfare  of  the  civil  commu- 
nity, and  to  the  permanence  and  growth  of  the  Christian 
Church,  and  that  it  should  be  reverently  observed  as  a 
day  of  holy  rest  and  of  social  and  public  worship. 


CONSTITUTION.  3  6 1 


ARTICLE    XIII. 


Of  the  Future  State. 

"  We  believe  in  the  resurrection  of  the  dead ;  the  future 
general  judgment ;  and  an  eternal  state  of  rewards  in  which 
the  righteous  dwell  in  endless  life,  and  the  wicked  in  end- 
less punishment." 

The  Confession,  it  will  be  observed,  is  Arminian  in  type, 
corresponding  in  this  respect  with  one  of  Mr.  Otterbein's 
twenty-eight  rules  as  adopted  for  the  government  of  his 
congregation  in  Baltimore.  The  fact  is  especially  worthy 
of  remark  since  Mr.  Otterbein's  antecedents  were  of  the 
Calvinistic  school  of  faith. 

2.    Constitution. 

A  book  of  discipline  containing  rules  for  the  govern- 
ment of  the  church  was  first  published  in  181 5.  As  time 
advanced  it  was  thought  wise  to  embody  in  a  constitution 
certain  principles  as  fundamental  to  its  general  polity,  and 
for  giving  direction  and  affixing  limitations  to  ordinary 
legislation.  Such  a  constitution  was  adopted  by  the  Gen- 
eral Conference  of  1841,  following  a  tentative  constitution 
adopted  in  1837.  It  remained  in  force  until  1889,  when, 
in  accordance  with  the  action  of  the  General  Conference 
of  1885,  it  was  amended,  along  with  the  Confession  of 
Faith,  by  the  popular  vote  of  the  church,  as  already  re- 
ferred to.  By  the  General  Conference  of  1889  the  consti- 
tution as  thus  amended  was  declared  to  be  the  organic  law 
of  the  church. 

The  adoption  of  the  Revised  Confession  of  Faith  and 
Amended  Constitution  by  the  church,  and  the  formal 
declaration  of  the  fact  by  the  General  Conference  of  1889, 
having  been  made  the  occasion  for  the  secession  of  a  small 


362  THE    VXITED  BRETHREN.  [Chai>.  iv. 

number  of  the  delegates  from  the  conference,  and  the  or- 
ganization by  them  of  a  separate  conference,  a  further  ref- 
erence will  be  made  to  this  fact,  and  some  events  which 
followed,  in  later  pages.      (See  chapter  vi.) 

3.    Governvicnt  of  the  Church. 

The  highest  governing  power  of  the  church  is  vested  in 
the  General  Conference,  a  body  whose  sessions  are  held 
quadrennially.  The  members  of  the  General  Conference 
are  delegates  chosen  by  the  entire  church-membership, 
ministers  and  laity  voting  together,  a  given  ratio  of  dele- 
gates being  appointed  to  each  Annual  Conference  district. 
The  bishops  are  cx-officio  members.  Since  the  adoption 
of  the  amended  constitution  of  1889  the  laity  are  eligible 
to  seats  in  the  General  Conference,  no  distinction  being 
made  on  the  basis  of  sex.  In  the  recent  General  Confer- 
ence of  1893  laymen  were  for  the  first  time  present  as 
members  of  the  body,  and  two  seats  were  occupied  by 
lady  delegates.  The  qualifications  of  delegates  for  mem- 
bership in  the  General  Conference  are  defined  by  the  con- 
stitution. The  General  Conference  is  the  law-making 
power  of  the  church,  having  authority  to  revise  or  amend 
the  book  of  discipline  within  the  limitations  prescribed  by 
the  constitution.  It  has  no  power  to  change  or  amend 
the  constitution  or  the  Confession  of  Faith,  but  it  may 
originate  amendments  which  after  submission  to  a  popular 
vote  in  case  of  the  constitution,  or  to  the  Annual  Confer- 
ences in  case  of  the  Confession  of  Faith,  may  be  adopted. 

The  General  Conference  has  control  over  the  publishing 
interests  of  the  church,  over  its  general  Missionary  Society, 
the  Church  Erection  Society,  the  Sunday-school  work, 
the  Young  People's  Christian  Union,  and  Union  Biblical 
Seminary.      It  elects  the  various  boards  of  management, 


EPISCOPACY.  363 

the  editors,  publishing  agent,  general  secretaries,  and  other 
managing  officers.  It  also  elects  quadrennially  the  bish- 
ops of  the  church.  It  fixes  the  boundaries  of  the  Annual 
Conference  districts,  and  exercises  care  over  the  connec- 
tional  interests  generally. 

Next  in  position  below  the  General  Conference  is  the 
Annual  Conference.  This  body  consists  primarily  of 
ministers,  in  two  classes,  itinerant  and  local,  the  latter  in 
a  steadily  diminishing  ratio.  Some  years  ago  laymen  were 
made  eligible  to  membership  in  this  conference.  They  are 
chosen  by  the  local  congregations,  or  charges,  in  the  pro- 
portion of  one  to  each  charge,  their  membership  expiring 
with  the  annual  session  for  which  they  are  elected.  The 
chief  function  of  the  Annual  Conference  is  to  supervise 
the  interests  of  the  local  churches,  appoint  annually  the 
pastors  to  the  several  charges,  hear  reports  of  the  pastors, 
and  pass  upon  their  character  and  efficiency.  It  provides 
also  for  the  ordination  of  candidates  for  the  ministry,  after 
due  examination  as  to  fitness  in  experience,  training,  and 
otherwise.  It  elects  presiding  elders,  who  exercise  a  kind 
of  sub-episcopal  supervision  over  the  pastors  and  their 
charges.  Next  in  order  below  the  Annual  Conference  is 
the  Quarterly  Conference,  a  body  composed  of  the  minis- 
ters and  various  local  church  officers  of  any  charge.  Its 
sessions  are  held  four  times  annually,  the  presiding  elder 
being  the  chairman.  And  still  below  this  body  is  the 
Official  Meeting,  whose  sessions  occur  monthly,  the  pastor 
being  the  presiding  officer.  The  chief  function  of  these 
two  bodies  is  the  care  of  the  various  interests  of  the  local 
charges. 

4.   Episcopacy. 

Episcopacy  in  the  United  Brethren  Church  exists  in 
a   greatly  modified    form.      As  a  feature    of  its  polit}^  it 


364  'J't^E    UNITED  BRETHREN.  [Chap.  iv. 

was  adopted  undoubtedly  from  the  Methodist  Episcopal 
Church.  The  early  leaders  and  ministers  generally  of 
the  church  labored  in  close  intimacy,  as  we  have  already 
seen,  with  the  leaders  and  ministers  of  the  Methodist 
Church.  Bishop  Otterbein's  training  and  early  associa- 
tions, and  his  labors  during"  a  large  part  of  his  life,  were 
in  connection  with  one  of  the  non-episcopal  churches, 
l^ishop  Boehm's  antecedents,  in  the  Mennonite  Church, 
were  also  non-episcopal.  Bishop  Newcomer,  the  third 
elected  to  the  office,  was  of  the  Mennonite  Church,  and 
Geeting,  among  the  foremost  of  the  leaders,  was  of  the 
Reformed  Church.  All  these  men  and  those  associated 
with  them  sustained  the  closest  fellowship  with  the  minis- 
ters of  the  Methodist  Episcopal  Church,  preaching  often 
in  the  same  houses,  and  conducting  generally  their  work 
by  methods  of  close  similarity.  Otterbein  and  Boehm 
traveled  much,  visiting  various  charges,  and  directing  the 
ministers  in  their  work,  sending  them  on  tours  to  different 
places  as  exigencies  demanded.  The  work  was  generally 
planned  at  "  great  meetings  "  or  at  annual  gatherings, 
when  as  yet  no  formally  appointed  conferences  were  held. 
When  the  first  of  the  regular  succession  of  Annual  Con- 
ferences was  held,  that  of  1800,  these  men,  Otterbein  and 
Boehm,  were  accordingly  elected  and  fully  authorized  to 
perform  in  an  official  way  the  work  they  had  so  long  done 
in  an  unofficial  way.  This  was  eleven  years  after  the  first 
adoption  of  the  Confession  of  Faith,  by  the  Conference 
of  I  789,  and  fifteen  years  before  the  session  of  the  first 
General  Conference.  Bishop  Newcomer  was  elected  in 
181 3,  Boehm  having  died,  and  Otterbein  being,  by  reason 
of  great  age,  no  longer  efficient.  Both  these  venerable 
fathers  dying,  Boehm  in  181 2  and  Otterbein  late  in  18 13, 
Bishop  Newcomer  was  reelected  in  181 5,  with  Bishop 
Zeller  as  his  associate.     A  General  Conference  of  181 7 


THE  MINISTRY.  365 

reelected  both  these  men,  after  which  the  elections,  as  also 
the  sessions  of  the  General  Conference,  became  quad- 
rennial. 

The  office  of  bishop  in  the  United  Brethren  Church  is 
•not  one  of  life  tenure,  the  term  of  election  being  for  four 
years,  as  in  case  of  all  the  general  officers  of  the  church.  A 
bishop  may,  however,  be  reelected  an  indefinite  number  of 
times.  Thus  Bishop  Glossbrenner  was  elected  for  ten  con- 
secutive terms,  after  which,  being  no  longer  efficient,  he 
was  elected  bishop  emeritus,  his  death  occurring  two  years 
after.  The  bishops  are  required  to  visit,  as  far  as  possible, 
all  the  Annual  Conferences  of  the  church,  including  those 
in  the  foreign  mission  fields.  After  an  experience  of 
nearly  a  century  the  office  is  regarded  by  the  ch-urch  as  a 
feature  of  great  value  in  its  economy. 

5.    TJlc  Ministry. 

The  ministry  of  the  United  Brethren  Church  consists  of 
but  a  single  order.  Licentiates  are  not  ordained  until 
after  due  probation  and  preparation  they  are  ready  to  be 
advanced  to  the  office  of  elders,  when,  upon  election  by 
the  Annual  Conference,  they  are  set  apart  to  the  sacred 
office  by  the  laying  on  of  hands  by  the  presiding  bishop 
and  two  or  more  elders.  Bishops  are  not  especially  or- 
dained, the  relation  being  considered  simply  as  that  of  an 
office  and  not  of  an  order.  The  higher  education  of  the 
ministry  is  generally  encouraged,  and  examination  upon  a 
course  of  reading  extending  through  three  years  is  required 
before  a  candidate  can  be  ordained  to  the  office  of  an  elder. 
By  the  action  of  the  General  Conference  of  1889  women 
are  admitted  to  the  ministry  of  the  church,  the  terms  and 
conditions  as  to  preparation  and  otherwise  being  in  all  re- 
spects the  same  as  for  men. 


366  THE    UNITED  BRETHREN.  [Chap.  iv. 

6.  Ministerial  Supply. 

The  method  of  pastoral  supply  in  the  United  Brethren 
Church  is  that  known  as  the  itinerant  system.  This  plan 
came  to  be  accepted  through  the  exigencies  of  the  early 
days.  The  followers  of  Otterbein  and  Boehm  were  to  a 
large  extent  a  rural  people,  or  resident  in  smaller  towns. 
The  congregations  being  widely  scattered,  and  unable  to 
employ  settled  pastors,  had  to  be  provided  for  by  visits  of 
ministers  who  traveled  for  this  purpose  from  place  to  place. 
This  method  of  supply  became  in  time  a  settled  system, 
and  in  the  lapse  of  years  has  proved  itself  a  most  thoroughly 
effective  way  for  propagating  the  gospel. 

The  pastoral  term,  limited  at  first  to  a  single  year,  was 
afterward  extended  to  two,  and  then  to  three,  years.  The 
General  Conference  of  1893  aboli.shed  all  limitations  as  to 
time,  and  pastors  may  now  be  annually  reappointed  for 
an  indefinite  period.  The  appointments  are  made  at  the 
Annual  Conference,  by  a  Stationing  Committee,  consist- 
ing of  the  presiding  bishop,  the  presiding  elders  of  the  year 
just  ended,  and  those  elected  for  the  year  ensuing.  The 
appointments  as  made  are  usually  final.  The  right  of  ap- 
peal to  the  conference  is  permitted  if  a  minister  is  dissat- 
isfied, but  it  is  seldom  exercised.  In  a  connection  of  forty 
years  with  one  of  the  largest  of  the  conferences  the  writer 
of  this  has  not  known  a  single  instance. 

7.  Fort) IS  of  WorsJiip. 

In  forms  of  worship  the  United  Brethren  Church  con- 
forms to  the  practice  of  most  of  the  Protestant  churches. 
Its  methods  are  simple  and  flexible.  In  modes  of  baptism, 
as  already  noted,  it  permits  liberty  of  choice,  as  also  in 
regard  to  infant  baptism.  A  simple  freedom  exists  as  to 
forms  generally.      Throughout  its  history  it  has  insisted 


ATTITUDE    ON  MORAL   REFORMS.  367 

more  upon  a  thorough  conversion  and  a  godly  and  conse- 
crated life,  assigning  a  minor  importance  to  external  forms. 
It  seeks  earnestly  to  promote  revivals,  but  no  less  to  build 
up  its  converts  in  knowledge  and  spiritual  experience. 

8.   Repubiicanisin. 

The  church  by  its  constitutional  and  legislative  enact- 
ments makes  large  provision  for  the  exercise  of  the  elective 
franchise.  The  appointing  power  is  almost  unknown.  In 
the  General  Conference  all  officers  and  members  of  boards 
are  chosen  by  the  votes  of  the  members.  In  the  Annual 
Conference  presiding  elders  and  members  of  conference 
boards  are  chosen  in  the  same  way.  In  the  local  church 
or  society  class-leaders  and  stewards  are  chosen  by  the 
popular  vote.  Trustees  of  church  or  parsonage  property 
are  elected  by  the  Quarterly  Conference.  The  General 
Conference  itself,  both  as  to  its  ministerial  and  lay  dele- 
gates, is  chosen  by  the  vote  of  the  people  at  large,  the 
voting  being  done  by  Annual  Conference  districts.  Thus 
while  a  thorough  and  very  effective  government  is  pro- 
vided for,  the  voice  of  people  and  ministers,  in  the  enjoy- 
ment of  equal  privileges,  is  constantly  heard ;  and  while 
the  General  Conference  is  the  highest  legislative  and 
judicial  body  of  the  church,  the  final  power,  as  in  the  case 
of  the  Congress  and  highest  civil  magistrate  of  the  United 
States,  rests  with  the  people.  If  the  General  Conference 
enacts  laws  that  do  not  meet  their  approval,  they  hold  in 
their  hands  the  power  to  choose  a  succeeding  conference 
which  shall  represent  their  will. 

9.   Attitude  oil  Moral  Reforms. 

On  questions  of  moral  reform  the  United  Brethren 
Church   has    generally  sustained  a  radical   attitude.      On 


368  THE    r KITED  BRETIIKEX.  [Chap.  iv. 

the  subject  of  slavery  the  first  General  Conference,  in  1815. 
placed  in  the  book  of  discipline  a  decided  declaration  of 
condemnation.  This  was  followed,  in  the  Conference  of 
1 82 1,  by  strong  prohibitory  legislation.  The  enactment 
forbade  the  buying  and  selling  of  slaves  by  members  of  the 
church,  required  the  immediate  manumission  of  certain 
classes,  and  provided  for  the  early  manumission  of  all 
others.  This  last  legislation  was  followed  soon  after  by 
other  enactments  w4iich  prohibited  all  ownership  of  slaves, 
under  any  circumstances  whatsoever,  by  members  of  the 
church,  on  pain  of  expulsion.  This  rule,  though  working 
apparent  hardship  in  many  cases,  was  strictly  adhered  to. 
One  result  was  that  while  the  church  was  already  well  es- 
tablished in  Maryland  and  Virginia,  its  growth  in  other 
slaveholding  States  was  either  greatly  retarded  or  alto- 
gether prevented. 

On  the  evils  of  intemperance  the  voice  of  the  church 
was  also  heard  at  an  early  day.  The  first  utterance  by  the 
General  Conference  was  at  the  session  of  1 821,  at  a  time 
when  the  drinking,  making,  and  vending  of  ardent  spirits 
was  as  common  among  church-members  as  among  others, 
and  when  temperance  societies  did  not  yet  insist  upon  total 
abstinence  among  their  members,  but  required  only  mod- 
eration in  the  use  of  liquors.  The  rule  adopted  by  the  con- 
ference was  several  times  amended,  until  in  1841  it  became 
strictly  prohibitory.  The  form  then  adopted  read  :  "  The 
distilling,  vending,  and  use  of  ardent  spirits  as  a  beverage 
are  hereby  forbidden  throughout  our  society."  This  pro- 
hibition remains  unchanged,  but  the  following  amendment 
has  since  been  added  :  "  As  are  also  the  renting  and  leas- 
ing of  property  to  be  used  for  the  manufacture  or  sale  of 
such  drinks,  as  is  also  the  signing  of  petitions  for  granting 
license,  or  the  entering  as  bondsmen  for  persons  engaged 
in  the  traffic  of  intoxicating  drinks."     The  denomination 


ATTITUDE    ON  MORAL   REFORMS.  369 

as  a  whole  stands  as  a  strong  and  active  force  opposed  to 
the  hquor  and  saloon  evil,  which  at  the  present  time  holds 
such  unfortunate  sway  in  our  country. 

On  the  subject  of  secret  societies  the  church  from  its 
early  periods  held  radical  grounds,  and,  in  time,  this  sen- 
timent was  ingrafted  into  both  its  constitution  and  its 
general  legislation.  Bishop  Otterbein,  like  Mr.  Wesley, 
founder  of  the  Methodist  Episcopal  Church,  and  many 
other  leaders  of  Christian  sentiment  of  that  time,  looked 
with  disfavor  upon  the  masonic  order.  Bishop  Boehm 
was  born  and  reared  in  a  church — the  Mennonite — which, 
like  the  Society  of  Friends,  discountenanced  all  oaths,  and 
was  naturally  averse  to  a  Christian  taking  an  oath  not  re- 
quired by  civil  law.  The  followers  of  these  distinguished 
leaders  readily  adopted  their  views,  and  opposition  to  secret 
societies,  at  first  chiefly  because  of  the  oaths  taken,  became 
a  settled  principle  in  the  book  of  discipline  of  the  church. 
We  shall  see  in  a  subsequent  part  of  this  sketch  that  the 
sentiment  of  the  church  has  undergone  great  change  with 
respect  to  the  attitude  church  legislation  should  hold  in 
reference  to  secret  orders. 

In  general,  it  may  be  remarked  that  on  all  important 
questions  of  reform  the  United  Brethren  Church  has,  in 
the  past,  been  found  occupying  advanced  grounds,  and  at 
the  present  time  it  yields  a  full  support  to  all  movements 
looking  to  the  purifying  of  public  and  private  morals,  and 
the  promotion  of  the  best  interests  of  the  church  and  state. 


CHAPTER    V. 

FOURTH    PERIOD,   1815-1894 — GROWTH    AND    DEVEL- 
OPMENT. 

I.   TJie  Missionary  I  Fork. 

It  has  been  remarked  that  up  to  the  time  of  the  first 
General  Conference,  and  for  some  years  afterward,  the 
German  language  was  almost  exclusively  used  by  the  min- 
isters of  the  United  Brethren  Church.  With  the  gradual 
change  to  the  English  opportunities  for  successful  work  in- 
creased, and  a  corresponding  expansion  followed,  the  work 
at  the  same  time  taking  on  more  largely  a  missionary 
character.  The  ministers,  following  the  tide  of  emigration 
westward,  established  the  church  in  all  the  newer  Terri- 
tories and  States  as  they  were  formed,  until  it  extended 
from  the  place  of  its  beginning  to  the  Pacific  coast.  To 
the  prosecution  of  this  form  of  work  greatly  increased 
energy  was  imparted  after  a  more  definite  organization 
was  eflfected  by  the  formation,  by  the  General  Conference 
of  1853,  of  the  Home,  Frontier,  and  Foreign  Missionary 
Society.  A  board  of  directors  was  chosen,  and  the  nec- 
essary officers  elected,  the  Rev.  J.  C.  Bright  becoming  the 
first  general  secretary.  In  the  following  year  the  board 
determined  upon  the  founding  of  a  mission  on  the  West 
Coast  of  Africa.  Rev.  W.  J.  Shuey  was  chosen  its  first 
missionary,  with  Rev.  D.  K.  Flickinger  and  Rev.  D.  C. 
Kumler  as  his  associates.  They  sailed  in  January,  1855. 
The  location  first  chosen  was  soon  abandoned,  and  a  per- 
manent location  was  afterward  established  by  Mr.  Flick- 
370 


THE   MISSION ARY   WORK.  37  I 

inger,  who  remained  longest  on  the  coast,  at  Shaingay,  an 
eHgible  point  sixty  miles  south  of  Freetown,  Sierra  Leone. 
This  place,  as  the  fixed  headquarters  of  the  mission,  has 
attained  a  position  of  great  importance.  A  training-school 
for  the  education  of  native  preachers  and  teachers  has 
been  established  here,  and  is  in  successful  operation.  The 
mission  now  covers  a  considerable  extent  of  territory,  em- 
bracing about  three  hundred  preaching-places.  Eighteen 
missionaries,  American  and  native,  are  employed  in  the 
work,  and  the  church-membership  is  about  4350.  There 
are  5  schools  under  the  care  of  the  missionaries,  with  as 
many  teachers,  and  about  450  pupils;  and  14  Sunday- 
schools,  with  about  475  pupils.  In  the  training-school, 
according  to  the  latest  published  statistics,  there  were  18 
in  course  of  preparation  for  the  native  ministry,  with  about 
80  others  in  the  preparatory  department.  The  whole 
number  of  missionaries  in  the  service  of  the  church,  in- 
cluding those  in  the  home  and  frontier  fields,  is  about  375. 
A  mission  in  Germany  has  been  successfully  conducted 
for  a  number  of  years.  It  has  a  conference  of  8  ministers, 
with  18  congregations  and  773  communicants. 

A  Woman's  Missionary  Association  was  organized  in 
1875,  which  has  proved  a  most  efficient  factor  in  the  mis- 
sionary work  of  the  church.  Its  board  of  managers,  im- 
mediately after  the  organization,  determined  upon  the 
formation  of  a  mission  in  Africa.  A  location  was  chosen 
sufficiently  near  to  Shaingay  to  make  cooperation  with  the 
general  board  practicable,  yet  far  enough  removed  to  open 
the  work  of  the  gospel  to  entirely  new  territory.  Rotufunk, 
the  headquarters  of  this  work,  has  become  an  important 
missionary  center,  and  valuable  buildings  for  the  use  of 
the  mission  have  been  erected  there.  The  mission  employs 
18  missionaries,  of  whom  12  are  native,  has  151  preaching- 
places,  and  a  membership  of  1632,  with  several  Sunday  and 


372  THE    UNITED  BRETHREN.  [Chap.  v. 

week-day  schools.  The  Woman's  Board  has  also  success- 
fully conducted  a  mission  among  the  Chinese  at  Portland, 
Ore.,  and  has  recently  established  a  mission  at  Canton, 
China. 

A  Church  Erection  Society  was  organized  in  1872  by 
order  of  the  General  Conference.  Until  1889  its  manage- 
ment was  under  the  care  of  the  missionary  board ;  since 
then  it  has  been  controlled  by  a  special  board. 

2.   The  Publishing  Department. 

The  first  periodical  publication  issued  in  the  name  of  the 
church  was  the  "  Zion's  Advocate,"  a  small  paper  printed 
at  Salem,  Ind.,  under  the  auspices  of  the  Miami  Annual 
Conference.  It  was  begun  in  1829,  and  was  short-lived. 
In  1833  the  General  Conference  resolved  upon  the  publi- 
cation of  a  paper  for  the  church.  The  first  issue  appeared 
in  December  of  the  following  year,  under  the  name  of 
"The  Religious  Telescope."  Under  this  title  it  still  re- 
mains as  the  leading  official  paper.  The  publishing-house, 
at  first  located  at  Circleville,  O.,  was  in  1853  removed  to 
Dayton,  O.  Although  originally  called  the  Printing  Es- 
tablishment of  the  United  Brethren  in  Christ,  f<n-  many 
years  it  has  been  known  as  the  United  Brethren  Publish- 
ing House.  At  the  time  of  removal  it  became  deeply 
involved  in  debt,  but  by  careful  management  this  incum- 
brance was  entirely  removed  by  1880.  It  has  now  become 
a  valuable  property,  its  net  assets  aggregating  over  three 
hundred  and  thirty  thousand  dollars.  A  full  line  of  peri- 
odical publications,  thirteen  in  number,  weekly,  monthly, 
and  quarterly,  in  English  and  German,  and  an  extensive 
list  of  books,  are  issued  from  the  house.  Among  the  peri- 
odicals, in  addition  to  the  "Religious  Telescope,"  are  "Our 
Bible  Teacher,"  "Young  People's  Watchword,"  "Woman's 


THE   EDUCATIONAL    WORK.  373 

Evangel,"  and  the  "Quarterly  Review."  The  combined 
circulation  of  the  periodicals  at  present  is  about  three  hun- 
dred and  ninety-two  thousand.  The  establishment  is  elab- 
orately equipped  for  every  kind  of  work  pertaining  to  a 
high-class  publishing-house.  Its  book-store  is  one  of  the 
largest  and  best  in  the  central  West,  its  patronage  extend- 
ing to  ministers  and  members  of  all  denominations.  The 
house  is  under  the  control  of  a  board  of  trustees  and  a 
publishing  agent,  elected  by  the  General  Conference.  As 
a  department  of  church  work,  the  institution  has  been 
especially  distinguished  for  its  success. 

3.    TJic  Siinday-ScJiool  Work. 

The  Sunday-school  work  of  the  church  enlists  a  large 
interest  among  its  people.  This  is  perhaps  best  illustrated 
by  the  fact  that  while  the  membership  of  the  church,  ac- 
cording to  the  statistical  reports  for  1893,  including  min- 
isters and  people,  was  208,452,  the  Sunday-school  enroll- 
ment for  the  same  year — officers,  teachers,  and  scholars 
included — was  261,368,  an  excess  of  52,916  over  the 
church-membership.  The  publishing-house  furnishes  a  full 
line  of  literature  of  a  high  character  for  the  schools.  The 
Sunday-school  work  is  under  the  oversight  of  the  General 
Conference.  A  Sunday-school  board  and  general  secre- 
tary are  elected  by  the  conference,  whose  duties,  however, 
do  not  relate  to  the  publication  department. 

4.    TJic  Educational  Work. 

The  church  has  under  its  care  18  educational  institu- 
tions. Of  this  number  1 1  are  colleges,  6  academies,  and 
one  a  theological  seminary.  The  first  of  these  institutions, 
Otterbein    Universitv.    located    at    Westerville.    O..    was 


374  ^^^^'    UNITED  BRETHREN.  [Chap.  v. 

founded  in  1847.  The  theological  school,  Union  Biblical 
Seminary,  located  at  Dayton,  O.,  was  founded  in  1871. 
The  whole  number  of  professors  and  teachers,  according 
to  the  latest  statistics,  is  161  ;  the  whole  number  of  stu- 
dents in  attendance  is  3089.  Of  the  latter  number  i  76, 
including  53  in  the  theological  seminary,  are  in  course  of 
preparation  for  the  ministry.  Some  of  these  institutions 
possess  valuable  property,  and  are  gradually  building  up 
helpful  resources  in  endowment  funds.  The  work  of  edu- 
cation commands  much  interest  in  the  denomination,  while 
the  number  of  schools  is  felt  to  be  too  large  to  insure  a 
good  support.  The  General  Conference  exercises  a  super- 
vision over  the  whole  work  through  a  board  of  education 
which  it  elects  quadrennially.  Only  the  theological  sem- 
inary, however,  is  under  its  immediate  control,  through  a 
board  of  trustees  elected  by  the  conference,  all  the  other 
institutions  being  under  the  direction  of  the  Annual 
Conferences. 

5.    Young  People  s  Christian  Union. 

For  many  years  past  many  of  the  local  churches  have 
had  young  people's  societies.  Gradually  it  came  to  be 
felt  that  some  common  bond  of  union  between  these  so- 
cieties might  be  made  conducive  to  increased  efficiency. 
Accordingly  a  general  convention  was  called  to  assemble 
in  Dayton,  O.,  in  June,  1890.  A  basis  of  union  was 
agreed  upon,  and  the  desired  organization  put  in  good 
form.  The  name  adopted  was  "  The  Young  People's 
Christian  Union  of  the  United  Brethren  in  Christ."  The 
General  Conference  of  1893  gave  the  new  organization 
cordial  recognition,  providing  for  it  appropriate  legislation, 
and  directing  that  a  weekly  paper  be  issued  from  the 
publishing-house  in  its  interest.  The  union  embrace? 
now,  in  the  fourth  year  of  its  organization,  over  five  hun- 


CA  THOLICITY.  375 

dred  local  societies,  and  a  membership  of  about  thirty-five 
thousand. 

The  officers  of  the  general  church  boards  are  located  in 
the  publishing-house  at  Dayton,  O.,  with  the  exception  of 
the  educational  and  seminary  boards,  whose  headquarters 
are  at  the  seminary. 

6.  Catholicity. 

The  United  Brethren  Church  cherishes  toward  other 
bodies  of  the  great  Christian  family  a  broadly  catholic 
spirit.  It  cooperates  readily  and  with  the  fullest  heartiness 
in  all  general  movements  which  engage  the  interest  of 
other  Christian  bodies.  In  doctrinal  position  it  is  classed 
as  Arminian.  In  general  typical  characteristics  its  place 
is  found  with  the  Methodist  family  of  churches,  and  this 
fact  has  been  courteously  recognized  by  the  leading 
Methodist  bodies  in  the  invitations  extended  to  it  to  par- 
ticipate in  their  general  or  ecumenical  councils.  Yet,  as 
has  been  seen  in  these  pages,  the  church  is  in  no  sense  an 
offshoot  from  the  Methodist  Episcopal  Church,  nor  indeed 
was  it  formed  through  any  schismatic  movement  from  any 
source,  but  rather  through  a  spontaneous  and  necessary 
movement  under  the  manifest  direction  of  the  divine  Spirit. 

In  spirit  the  church  is  earnest  and  hopeful,  relying  greatly 
on  the  direct  offices  of  the  Holy  Spirit  for  its  success.  Its 
ministers  generally  are  earnest  toilers,  who  fulfill  their 
office  with  much  personal  sacrifice.  Revivals  are  largely 
encouraged,  and  the  traditional  prayer  and  experience 
meetings  instituted  by  Bishop  Otterbein  are  regularly 
sustained. 

7.   Personnel. 

The  necessary  limitations  of  these  pages  have  permitted 
but  little  reference  to  distinguished  names  in  the  denomi- 
nation.   The  work  performed  and  the  results  attained  have 


376  THE    UNITED  BRETHREN.  [Chap.  v. 

been  presented  as  fully  as  space  allowed,  while  the  work- 
ers have  been  chiefly  left  out  kA  view.  And  yet  it  seems 
scarcely  just  to  dismiss  this  sketch  without  further  men- 
tion of  at  least  a  few  names  of  those  who  have  rendered 
eminent  service  in  building  up  the  church  to  its  present 
proportions.  Among  the  earlier  names  that  should  have 
fuller  recognition  is  that  of  Bishop  Christian  Newcomer, 
the  immediate  successor  of  Bishops  Otterbein  and  Boehm, 
a  man  of  the  widest  activity  and  most  laborious  service ; 
as  also  George  Adam  Geeting,  a  preacher  of  brilliant  talents 
and  extensive  labors.  Among  tlie  bishops  there  followed 
such  distinguished  names  as  the  elder  and  the  younger 
Kumler,  Russel,  Glossbrenner,  Hanby,  Edwards,  Mark- 
wood,  Weaver,  and  Dickson,  all  of  them  men  of  power  in 
the  pulpit,  and  of  abundant  labors.  The  present  bishops 
are  Jonathan  Weaver,  D.D.,  bishop  emeritus;  E.  B.  Kep- 
hart,  D.D.,  LL.D.  ;  N.  Castle,  D.D.  ;  J.  W.  Hott,  D.D. ; 
and  J.  S.  Mills,  D.D.,  Ph.D.  In  the  missionary  work  of 
the  church  the  name  of  D.  K.  Flickinger,  D.D.,  holds  high 
rank.  Beginning  as  a  missionary  to  western  Africa,  he 
was,  in  1857,  elected  general  missionary  secretary.  During 
twenty-eight  years  of  service  in  this  office,  and  four  years 
afterward  as  missionary  bishop,  he  crossed  the  ocean 
twenty-two  times  in  the  interest  of  the  African  missions. 
Among  the  names  best  known  in  the  church  is  that  of 
Rev.  W.  J.  Shuey,  for  thirty  years  past  the  manager  of  the 
denominational  publishing-house.  Under  his  judicious 
direction  the  house  has  grown  into  solid  strength,  as  already 
seen  in  this  chapter.  Among  the  editors,  educators,  and 
winters  of  the  church  many  distinguished  names  appear, 
as  also  in  the  body  of  the  ministry  and  laity,  both  of  the 
past  and  present,  but  space  forbids  further  mention  of  in- 
dix'idual  names. 


CHAPTER    VI. 

CONCLUSION — RECENT    HISTORY. 

It  would  not  be  proper  to  conclude  this  sketch  without 
a  brief  reference  to  a  chapter  of  recent  history.  The  early 
attitude  of  the  church  with  respect  to  secret  societies  has 
been  alluded  to  in  previous  pages.  For  a  long  time  a  sen- 
timent of  opposition  to  such  orders  was  almost  unanimous, 
as  was  apparent  from  various  votes  taken  in  the  General 
Conference  at  successive  sessions,  particularly  during  a 
period  of  some  twenty-four  years  succeeding  1841.  In 
that  year,  when  a  constitution  was  formed  for  the  church, 
this  sentiment  was  adopted  'nto  that  instrument,  connec- 
tion of  members  of  the  church  with  secret  orders  being 
prohibited.  The  subject  coming  up  frequently  at  Gen- 
eral Conferences,  almost  a  complete  unity  of  sentiment 
was  apparent  until  the  session  of  1869.  During  the  quad- 
rennium  preceding  this  session  more  liberal  views  found 
encouragement,  and  about  one  fourth  of  the  members  were 
found  favorable  to  a  modification  of  the  extreme  position 
held  by  the  church.  In  the  succeeding  conferences  this 
sentiment  showed  steadily  growing  gains,  until  in  the  Con- 
ference of  1885  the  majorities  were  so  reversed  that  about 
two  thirds  of  the  members  were  found  to  be  liberals.  The 
predominating  feeling  among  these,  however,  was  not  that 
of  approval  of  secret  orders,  but  they  believed  that  liberty 
of  conscience  should  be  permitted  to  each  person  to  de- 
termine for  himself  the  question  of  connection  or  otherwise 
377 


378  THE    IN  I  TED   lUiETlIKEX.  [Chai'.  vi. 

with  such  orders,  or  that  at  least  legislation  on  the  subject 
should  be  less  rigorous.  Every  session  of  the  General 
Conference  from  1869  to  1885  had  been  marked  by  heated 
discussions,  and  frequent  amendments  were  made  to  the 
prohibitory  rule  adopted  under  the  constitution  to  secure 
greater  effectiveness.  These  debates  became  sharper  in 
tone  as  it  was  found  that  the  liberal  sentiment  was  mak- 
ing gains  in  the  church.  The  liberals,  finding  themselves 
at  last  so  greatly  in  the  majority,  and  believing  that  the 
general  judgment  of  the  church  would  fully  sustain  them, 
took  measures  looking  toward  amending  the  constitution, 
having  this  point  and  some  other  important  matters  in 
view,  particularly  that  of  securing  lay  representation  in 
the  General  Conference.  This  form  of  representation  had 
been  introduced  into  the  Annual  Conferences  a  number 
of  years  previously.  For  its  introduction  into  the  Gen- 
eral Conference  an  amendment  to  the  constitution  was 
necessary.  The  action  taken  by  the  General  Conference, 
appointing  a  commission  on  amendment,  provided  also  for 
the  revision  of  the  Confession  of  Faith.  An  account  of 
the  work  of  this  commission,  with  the  vote  of  the  church 
at  large  upon  the  adoption  of  the  amendments  and  the 
result  of  that  vote,  has  been  given  in  chapter  iv.,  sections 
I  and  2.  It  is  sufficient  to  repeat  here  that  after  the  full- 
est consideration  and  discussion  upon  the  amendments  for 
a  period  of  nearly  three  years,  the  adoption  of  most  of 
them  was  carried  by  an  almost  unanimous  popular  vote, 
while  the  one  receiving  the  smallest  support  was  carried 
by  a  much  more  than  a  two-thirds  majority. 

During  the  long  discussion  preceding  the  time  of  taking 
the  vote  the  leaders  of  the  radical  party,  that  is,  the  party 
favoring  extreme  legislation  on  the  secret  society  question, 
exerted  themselves  with  much  activity  to  check  the  ad- 
vancing growth  of  liberal  sentiment,  and  to  hold  the  church 


CONCLUSION— RECENT  HISTORY.  379 

to  its  traditional  attitude  of  extreme  conservatism.  But  the 
sentiment  which  from  1865  had,  through  ample  discussion 
and  much  untoward  experience,  been  steadily  gaining  both 
among  ministers  and  people,  was  not  to  be  turned  back. 
The  church  desired  more  liberal  legislation  and  a  broader 
freedom,  and  so  declared  in  a  most  emphatic  way. 

In  the  General  Conference  of  1889,  held  in  the  city  of 
York,  Pa.,  matters  were  brought  to  a  decisive  issue.  The 
church  having  given  its  voice,  nothing  remained  for  the 
General  Conference  to  do  except  to  inquire  whether  all 
the  steps  taken  had  proceeded  in  proper  form,  and  whether 
the  several  amendments  to  the  constitution  and  the  Con- 
fession of  Faith  had  been  duly  supported  by  the  vote  of 
the  church.  This  question  being  affirmatively  determined, 
the  conference  approving  by  a  vote  of  1 10  to  20,  the 
bishops  so  announced  to  the  conference,  declaring  at  the 
same  time  that  thenceforth  the  conference  would  act  under 
the  Amended  Constitution  and  the  Revised  Confession  of 
Faith.  This  announcement  was  followed  by  the  immedi- 
ate withdrawal  of  14  delegates  and  i  bishop  from  the  con- 
ference room.  The  conference  at  the  time  consisted  of 
126  delegates  and  6  bishops.  The  withdrawing  members, 
whose  plan  of  action  had  been  previously  arranged,  pro- 
ceeded at  once  to  another  building  which  had  already  been 
secured  for  their  use,  and  organized  what  they  claimed  to 
be  the  true  General  Conference  of  the  church.  Under  this 
assumption  they  held  elections  for  bishops  and  all  other 
general  officers  and  the  various  general  boards  of  the 
church,  and  proceeded  to  transact  such  other  business  as 
is  usual  to  a  General  Conference.  As  might  be  expected, 
they  drew  after  them  a  following  in  the  church,  yet  not 
of  such  extent  as  to  impair  in  any  considerable  degree  the 
efficiency  of  any  of  its  working  departments.  The  entire 
membership  of  the  church  at  that  time  was  204,982.      Of 


380  THE    UNITED   BRETHREN.  \Q\\\\'.  vi. 

this  number,  according  to  the  most  careful  comparison  of 
statistics,  those  withdrawing  within  the  first  year  after  the 
sitting  of  the  conference  can  scarcely  have  exceeded 
16,000,  if  indeed  it  reached  that  number. 

The  seceding  members  of  the  General  Conference  hav- 
ing thus  set  up  the  claim  that  they  were  the  true  General 
Conference,  and  that  they  and  their  followers  were  the  true 
Church  of  the  United  Brethren  in  Christ,  it  was  to  be  ex- 
pected that  a  movement  would  soon  follow  to  gain  pos- 
session of  the  church  property.  Accordingly,  before  long 
suits  for  church  houses  and  other  property  began  to  be 
instituted  in  different  States.  Many  of  these  suits  have 
gone  through  the  lower  courts,  the  right  of  the  church  to 
the  possession  of  its  property  being  in  every  instance  sus- 
tained. In  a  number  of  cases  appeal  has  been  made  by 
the  seceders  to  the  Supreme  Courts.  The  first  appeal  de- 
cided in  a  court  of  last  resort  was  that  for  possession  of 
a  church  house  in  Indiana.  The  lower  court  had  decided 
in  favor  of  the  church.  Appeal  was  taken  to  the  Supreme 
Court,  and  the  latter  unanimously  afifirmed  the  decision  in 
terms  of  great  clearness  and  strength.  The  Supreme  Court 
of  Pennsylvania,  in  a  similar  case,  also  gave  a  strong  deci- 
sion for  the  church,  the  seven  judges  agreeing  in  the  ren- 
dering. In  Oregon  a  suit  for  the  possession  of  a  college 
property,  decided  in  favor  of  the  church,  was  carried  to  the 
Supreme  Court.  The  court  in  this  instance  re\'ersed  the 
rendering  of  the  lower  court,  giving  the  property  to  the 
seceders,  but  has  since  reopened  the  case  for  a  second 
hearing.  At  the  present  writing  the  decision  is  yet  pend- 
ing. In  Michigan  the  Supreme  Court,  divided  in  its  ver- 
dict, a  minority  decision  being  also  rendered,  has  given  a 
case,  that  of  a  church  house,  to  the  seceders.  A  motion 
for  a  rehearing  is  pending.  In  Illinois  a  case  is  awaiting 
a  decision  in  the  Supreme  Court. 


CONCL  USION— RECENT  HIS  TOR  Y.  3  8 1 

The  most  important  case  that  has  come  into  the  courts 
is  that  of  the  pubhshing-house  at  Dayton,  O.  The  circuit 
court,  a  body  intermediate  between  the  Court  of  Common 
Pleas  and  the  Supreme  Court,  after  a  long  and  very  full 
hearing,  gave  a  strong  decision  for  the  church.  The  case 
was  carried  by  the  seceders  to  the  Supreme  Court,  where 
it  is  still  awaiting  a  hearing.  In  the  form  in  which  it  has 
gone  to  that  court  it  is  believed  that  only  a  verdict  affirm- 
ing that  of  the  court  below  is  possible. 

The  ground  upon  which  the  seceders  base  their  entire 
claim  is  that  the  church,  by  the  revision  of  its  constitution 
and  Confession  of  Faith,  has  lost  its  identity,  and  has 
ceased  to  be  the  United  Brethren  Church,  and  that  they, 
the  seceders,  holding  to  the  earlier  Confession  of  Faith 
and  the  constitution  of  1841,  are  the  true  church.  The 
limitations  of  space  do  not  here  permit  following  the  ar- 
gument by  which  it  is  sought  to  support  this  claim. 

In  this  very  condensed  view  of  this  exciting  period  the 
writer  has  deemed  it  proper  to  state,  as  clearly  as  possi- 
ble, only  a  few  of  the  leading  facts,  a  fuller  presentation 
being  here  impracticable.  It  may,  however,  be  said  that 
while  the  withdrawal  of  any  considerable  number  of  per- 
sons from  the  church  is  sincerely  regretted,  the  working 
power  of  the  church  is  in  no  sense  impaired.  In  numbers 
the  church  has  already  regained  more  than  it  lost  by  the 
defection,  the  statistics  for  1893  showing  a  total  member- 
ship of  208,452,  while  an  issue  that  for  a  period  of  many 
years  was  a  source  of  heated  debate  in  the  General  and 
Annual  Conferences,  and  often  of  trouble  in  the  local 
churches,  has  been  practically  eliminated  from  further 
consideration. 

As  a  closing  word  it  will  surely  not  be  amiss,  in  this 
time  of  growing  amity  and  friendly  cooperation  between 
churches   of   different   names,    to   express   the   hope  that 


382  THE    rXITED  BKETIIREX.  [Chap.  vi. 

those  who  have  gone  from  us  may,  when  the  reasons 
which  led  them  to  separation  shall  seem  less  weighty  than 
now,  be  led  to  find  their  way  back  again  into  the  fold 
from  which  they  have  departed. 

STATISTICS    FOR    1893. 

Annual  Conferences 48 

Organized  churches 4. 188 

Ministers — Itinerant 1,649 

Local 48 1 

2,130 

Members 208,452 

Sabbath-schools 3-471 

Officers,  teachers,  and  scholars 261,368 

Conversions  in  Sabbalh-schools   9; •  52 

Young  people's  societies 500 

Members  of  same S^Soo 

Church  houses 3>o53 

Parsonages 588 

Ministers'  salaries $573,772 

Church  expenses $469,747 

All  other  contributions $196,713 

Total  for  all  purposes $1,240,232 

Value  of  chuich  houses $4,661,770 

Value  of  parsonages $5  14,296 

Value  of  church  institutions $1,760,000 

Total  value  of  church  property $6,936,066 


HISTORY  OF  THE  EVANGELICAL  ASSOCIATION. 


BY 

Rev.  SAMUEL   P.  SPRENG. 

Editor  of  the  "  Evangelical   Messenger,"   author  of  "  Life  of   Bishop  John 
Seybert,"  etc. 


383 


BIBLIOGRAPHY. 


I.  General  .Sources. 


Asbury,  Bp.  Francis.,  Jonnial.      New  York,  Methodist  Book  Concern, 

1852,  3  vols. 
Bruce,   Alexander  Balmain,  D.D.,  Apologetics.      New  York,  Charles 

Scribner's  Sons,   1893. 
Dorchester,  Daniel,    D,D.,    The  Problem  of  Rcligiotis  Progress.     New 

York,  Methodist  Book  Concern,  1881. 
Dorchester,  Daniel,    D.D.,    Christianity   in   the    United  States.     New 

York,  Methodist  Book  Concern,  1888. 
Dwight,  Timothy,  D.D,,     Travels   in  New   Etigland  and  New    York. 

New  York,  G.  &  C.  Carvill,  1822,  4  vols. 
Horne,  A.   R.,  History  of  Lehigh   County,  Pennsylvania.     New  York, 

E.  Steiger  &  Co. 
Xapp,  F.,  Die  Deiitschen    iin    Staate  Ahiv    York  todhrcnd  des  iS.    Jahi- 

hunderts.     New  York,  Steiger,  1886. 
Kurtz,    J.    H.,    Church   History.      Eng.    Trans.        New   York,    Funk    & 

Wagnall's,  1888-90.     3  vols.     (VoL  iii.) 
Mercersbnrg  Review,  July,   1849. 
!Rupp,  Thirty  Thousand  Auj/ues.      New  York,  E.  Steiger  &  Co. 


II.  Special  Sources. 

Breyfogel,  S.  C,  Landmarks  of  the  Evangelical  Association.      Cleveland, 

O.,  ],auer  &  Mattill. 
Discipline  of  the  Evangelical  Association,  1839. 
Dreisbach,  J.  (Unpublished  Journal),  1839. 
Orwig,  W.  W.,    History  of  the  Evangelical  Association.    Vol.  i.  (all  pub.), 

ClcvL-lanil,  Chas.  Hammer,  1858. 
Seidensticker,  Oswald,  Gesdiichtshlaettcr.     New  York,  Steiger,  1886. 
Spreng,   S.    P.,    Life  of  Bishop  John   Seybert.     Cleveland,  O.,  Lauer  cS: 

Mattill,   1888. 
Yeakel,    R.,   Albrii^ht  and  His    Co  Laborers.     Cleveland,   O.,    Lauer   & 

Mattill,  1883. 
Yeakel,  R.,  History   of  the  Evangelical  Association.     Vol.  i.,  Cleveland, 

O.,  Lauer  and  Mattill,  1892.  • 


384 


THE  EVANGELICAL  ASSOCIATION. 


CHAPTER    I. 

ORIGIN    OF   THE    EVANGELICAL   ASSOCIATION. 

The  Evangelical  Association  took  its  rise  in  the  eastern 
part  of  Pennsylvania,  under  the  labors  of  that  godly  min- 
ister of  the  gospel,  Jacob  Albright,  among  the  Pennsylvania 
Germans,  descendants  of  German  immigrants,  who  had 
colonized  that  section  of  our  country  in  the  eighteenth 
century.  In  order  to  understand  the  circumstances  which 
led  to  the  organization  of  this  church,  it  will  be  necessary 
to  sketch,  briefly,  the  history  of  early  German  immigration, 
and  the  religious  condition  of  these  people  in  the  latter 
half  of  the  last  century. 

William  Penn,  the  founder  of  the  commonwealth  of 
Pennsylvania,  gave  the  first  impulse  to  this  immigration 
by  the  guarantee  of  religious  liberty  in  his  colony.  This 
proved  a  most  attractive  consideration  to  the  victims  of 
religious  intolerance  on  the  continent  of  Europe.  The  first 
colonies  to  emigrate  from  Germany  left  the  Old  World 
for  the  New  from  the  same  considerations  that  moved  the 
Pilgrim  Fathers  who  came  from  the  British  Isles  in  the 
"  Mayflower,"  viz.,  to  escape  religious  oppression  and  find 
religious  liberty.  The  "  Mayflower  "  of  German  immigra- 
tion was  the  British  ship  "  Concord,"  which  landed  in  the 


386  THE   EWIXGELICAL   ASSOCEITIOX.  [Chap.  i. 

harbor  of  Philadelphia  October  6,  1683,  bringing  among 
its  passengers  the  first  colony  of  Germans,  who  settled 
in  Pennsylvania.  The  tide  of  German  immigrants  soon 
assumed  gigantic  proportions,  so  that,  according  to  the 
historian  J.  D.  Rupp,  more  than  thirty  thousand  names 
of  Germans,  Swedes,  and  Dutch  were  numbered  among 
those  who  settled  in  this  country  between  1727  and  1776. 
Many  Germans  at  first  settled  along  the  Hudson  River  in 
the  province  of  New  York,  where  their  nomenclature  is 
still  preserved  in  the  names  of  many  towns  and  villages. 
But  the  provincial  government  of  New^  York  was  far  from 
exercising  that  rehgious  ^  toleration  whicli  was  desired, 
hence  these  people  sought  a  final  refuge  in  the  more  liberal 
domains  of  Pennsylvania.  These  German  immigrants 
were  almost  purely  Protestant.  They  were  men  of  energy 
and  iron  will,  a  good  foundation  for  a  new  nation. 

The  causes  of  this  extensive  migratory  movement  from 
the  land  of  Luther  and  the  Reformation  to  the  Briti.sh 
colonies  of  the  New  World  are  not  far  to  seek.  Professor 
Seidensticker,  in  his  "  Geschichtsblatter,"  tells  us  that  the 
motive  was  a  religious  one.  Like  the  Puritans  and  Quakers 
themselves,  these  also  sought  escape  from  religious  in- 
tolerance and  found  an  asylum  in  America.  Under  the 
terms  of  the  Peace  of  Westphalia,  in  1648,  by  which  the 
Thirty  Years'  War  was  concluded,  none  but  the  Catholic, 
Lutheran,  and  Reformed  Confessions  were  recognized  by 
the  German  Government.  It  was  tb.c  triumph  of  state 
churchism  in  continental  Europe.-  Pietists,  Mennonites, 
Schwenkfeldians — in  fact,  all  who  dared  to  differ  from 
these  confessions  or  to  stand  aloof  from  the  recognized 
communions — were  exposed  to  various  forms  of  persecu- 
tion.    Among  these  the  inhabitants  of  the  Rhenish  prov- 

1  Professor  Seidensticker's  "  Geschiclitsbliittcr,"  p.  it,. 

2  See  Kapp's  "  History  of  the  Germans  in  New  York." 


THE   PALATINATE.  387 

inces  constituting  the  Palatinate  were  perhaps  the  most  un- 
fortunate. The  Palatinate  was  one  of  the  princip£il  thea- 
ters of  that  bloody  war,  in  which  their  lands  were  devas- 
tated and  their  homes  destroyed  by  marauding  troops 
under  such  barbarous  leaders  as  Spinola,  Mansfield,  and 
the  bloody  Tilly,  besides  the  ravages  caused  by  the  Span- 
ish invasion  under  Gallas,  in  1635.  Successive  storms  of 
pillage,  fire,  and  bloodshed  devastated  that  unhappy  land. 
Louis  XIV.  of  France  twice  invaded  these  already  dev- 
astated provinces.  His  well-known  motto  was :  "  A 
desert  shall  henceforth  be  the  boundary  of  France."  But, 
in  addition  to  this,  the  Protestants  of  the  Palatinate  fell 
under  the  persecutions  of  Catholic  rulers.  The  only  hope 
of  relief  was  emigration.  Among  those  who  thus  left  the 
devastated  scenes  of  the  fatherland  to  seek  a  home  and 
freedom  to  worship  God  in  the  New  World  was  John  Al- 
bright, the  father  of  Jacob  Albright.  He  was  one  of  three 
hundred  and  thirty  German  passengers  who  came  to  Phil- 
adelphia September  19,  1732,  on  the  ship  "  Johnson. "^ 

The  spiritual  and  moral  condition  of  these  new  settlers 
in  the  wilds  of  America  became  a  deplorable  one.  They 
had  freedom  to  worship  God,  but  many  influences  tended 
to  their  spiritual  deterioration.  _  The  struggle  for  subsist- 
ence, the  battle  for  bread,  the  herculean  task  of  subduing 
an  interminable  wilderness,  absorbed  time  and  strength, 
and  prevented  the  cultivation  of  spiritual  life.  The  effort 
to  gain  a  home  in  the  New  World  put  into  the  background 
every  thought  of  gaining  a  home  in  heaven.  They  were 
almost  entirely  without  competent  spiritual  leadership. 
Here  were,  according  to  Professor  Home's  "  History  of 
Lehigh  County,"  two  hundred  and  eighty  thousand  Ger- 
mans, of  all  shades  of  religious  belief,  peopling  the  eastern 
section  of   Pennsylvania,  with  scarcely  a  spiritual   leader 

1  "  Rupp's  "  Tliirty  Tliousand  Names,"  pp.  75,  76. 


388  THE  EVAXGELICAL  ASSOCIATION.  [Chap.  i. 

among  them,  certainly  none  whom  they  would  all  follow. 
They  were,  of  course,  the  scattered  sheep  of  various  sects, 
as  well  as  many  of  the  established  or  recognized  confes- 
sions. There  were,  indeed,  a  few  good  and  noble  men 
among  them.  Rev.  Henry  M.  Muhlenberg,  from  the 
University  of  Halle,  labored  quite  successfully  among  the 
scattered  and  neglected  members  of  the  Lutheran  Com- 
munion, Rev.  Michael  Schlatter,  a  Swiss  pastor,  performed 
a  similar  service  among  the  Reformed,  besides  Count  Zin- 
zendorf,  the  pious  founder  of  the  Moravian  Brotherhood. 
But  what  were  these  among  so  many  ?  Upon  the  whole, 
the  people  were  like  sheep  without  a  shepherd.  Disor- 
ganized, untaught,  worldly-minded  as  they  were,  the  con- 
dition of  society  became  deplorable  in  the  extreme.  At 
best  there  was  but  a  form  of  godliness  ;  to  the  power  there- 
of they  were  for  the  most  part  entire  strangers.  Without 
church  edifices  and  without  good  pastors  Sunday  became 
a  day  of  carousal  instead  of  religious  devotion.  Drunken- 
ness, profanity,  and  excesses  became  the  order  of  the  day.^ 
A  few  pastors  gradually  came  among  them,  but  they  were 
either  political  refugees,  reckless  adventurers,  or  infidel 
students  from  the  German  universities.  Dr.  Kurtz,  in  his 
"  Church  History,"  declares  that  crowds  of  rationalists 
went  forth  from  the  German  universities  of  Halle,  Berlin, 
Tubingen,  Gottingen,  and  others,  who  for  seventy  years 
held  almost  all  the  professorships  and  pastorates  of  Prot- 
estant Germany.  The  same  authority  assures  us  that  in 
the  age  of  Frederick  the  Great  there  prevailed  a  general 
hostility  to  all  positive  Christianity,  not  only  in  Germany, 
but  in  France  and  in  England.  It  was  the  age  of  ration- 
alism. Even  the  supernaturalism  of  the  i)ictistic  Spencr 
and  his  co-religionists,  by  appealing  to  tlie  inner  s|)iritiial 
illumination,  independent  of  the  Word  of  God,  as  an  anti- 

1  See  Dorehcster's  "  Chiistinnitv  in  the  United  States." 


ILLUMINISM.  389 

dote  for  the  bald  rationalism  of  Semler,  drifted  unwittingly 
away  from  the  Word  of  God,  and  thus  added  new  force 
to  the  general  tendency  of  the  prevailing"  school  of  thought.^ 
Indeed,  the  movement  was  European,  and  found  many 
eager  advocates  in  England,  Germany^  and  France.  An 
attack  was  made  upon  revelation,  in  the  interests  of  what 
was  termed  natural  religion.  Simultaneously  with  the 
deistic  movement  in  England  a  movement  was  in  progress 
in  Germany  known  as  the  "  Aufklaerung."  Its  foremost 
exponents  were  Lessing  and  Reumarus,  as  disciples  of 
Wolf.  But  it  was  in  effect  the  same  conflict  between  rea- 
son and  revelation,  between  naturalism  and  supernatural- 
ism.  "  Illuminism,"  says  Bruce,"  "is  the  idolatry  of  clear 
ideas."  It  w'as  an  exaltation  of  reason  to  tlie  point  of 
making  revelation  unnecessary.  No  wonder  vital  godli- 
ness decayed.  The  churches  of  the  Reformation  fell  prey 
to  an  alarming  degree  to  secularization.  Religion  was  a 
mere  matter  of  forms.  The  pulpits  became  mere  "  livings." 
The  pastors  of  the  state  churches  became  rank  infidels, 
and  taught  with  immunity  what  they  pleased.  The  worst 
and  most  degraded  of  these  godless,  infidel  pastors  emi- 
grated to  America.  Dr.  Timothy  Dwiglit  "^  said:  "From 
France,  Germany,  and  Great  Britain  the  dregs  of  infidelity 
were  vomited  upon  us."  Here  little  inquiry  was  made 
into  their  past  record  or  moral  character ;  in  fact,  they 
were  usually  more  popular  if  they  led  the  people  in  drink- 
ing, debauchery,  and  general  w'ickedness.  They  w^ere  a 
curse  to  the  people  instead  of  a  blessing.  They  proclaimed 
license  to  all  evil  passions,  and  consistently  practiced  what 
they  preached.  They  were  wolves  in  sheep's  clothing, 
hirelings  who  sought  to  fleece  the  sheep,  not  to  save  them. 

1  Kurtz's  "  Church  History,"  vol.  iii.,  p.  171. 

2  "Apologetics,"  I'Sq:^.  p.  22. 

3  Dwight's  "Travels."" 


390  THE  EVANGELICAL   ASSOCLATLON.  [Chap.]. 

Many  were  scapegrace  students  who  had  never  graduated, 
and  who  were  not  really  ordained  ministers. 

Bishop  Meade,  quoted  by  Dorchester,  said  :  "  The  clergy 
were  remarkable  for  their  laxity  of  morals  and  their  scan- 
dalous behavior,  and  there  was  no  ecclesiastical  discipline 
to  correct  or  punish  their  vices."  Said  Rev.  Leonard 
Woods,  D.D.,  quoted  by  the  same  authority:  "  I  remem- 
ber when  I  could  reckon  up  among  my  acquaintances  forty 
ministers  who  were  intemperate." 

The  General  Assembly  of  the  Presbyterian  Church,  in 
a  pastoral  letter  in  i  798,  declared  that :  "  Formalit}-  and 
deadness,  not  to  say  hypocris}-,  a  contempt  for  vital  godli- 
ness and  the  spirit  of  fervent  piet}',  visibly  pervaded  e\ery 
part  of  the  church.  Profaneness,  pride,  luxury,  injustice, 
intemperance,  lewdness,  and  every  species  of  debauchery 
greatly  abound."  ^ 

This  is  not  the  place  to  cast  blame  upon  any  denomina- 
tion for  such  a  state  of  things.  The  facts  are  undeniable. 
They  were  characteristic  of  the  time.  Our  German-Amer- 
ican pioneers  were  the  victims  of  a  baneful  reaction  from 
the  high  tide  of  the  Reformation.  The  English-speaking 
population  of  the  colonies  before  the  Revolutionary  War, 
as  well  as  after,  was  similarly  afflicted.  Liberalism  held 
sway  and  gained  a  firm  foothold  in  New  England. 

When  Dr.  Timothy  Dwight  became  president  of  Yale 
College,  as  late  as  1795,  he  found  many  of  the  students 
tainted  with  infidelity.  Like  Jonathan  Edwards  a  century 
before  him.  President  Dwight  found  himself  under  the 
necessity  of  defending  vigorously  the  faith  once  deli\'ered 
to  the  saints.  One  of  the  greatest  services  this  distin- 
guished man  rendered  to  New  I^igland  and  the  country 
was  the  vigorous  and  successful  manner  in  which  he  drove 
infidelity  from  the  college. - 

1   Dorchester's  "  Cliristiariitv  in  tlic  United  States."  2  //;/,/. 


BIRTH  OF  ALBRIGHT.  39 1 

In  the  midst  of  this  spiritual  desolation  and  ecclesias- 
tical confusion  Jacob  Albright,  the  founder  of  the  Evan- 
gelical Association,  was  born,  near  Pottstown,  Pa.,  early 
in  the  latter  half  of  that  century  of  unbelief.  May  i,  1759. 
The  religious  and  social  environment  in  which  he  grew  to 
manhood  are  sufficiently  indicated  in  the  foregoing  pages. 
The  Revolutionary  War  added  its  share  to  the  general  re- 
ligious demoralization.  It  impoverished  the  colonies,  de- 
pleted the  population,  and  seriously  crippled  the  industries 
of  the  people.  It  occasioned,  also,  a  frightful  increase  of 
drunkenness  and  licentiousness,  as  the  government  fur- 
nished liquor  among  the  rations  of  the  soldiers.  As  the 
Germans  took  a  prominent  and  a  noble  part  in  that  v^ar 
for  national  independence,  they  also  suffered  proportionally 
from  its  evils.  Infidelity  and  atheism  flourished.  Tom 
Paine's  baneful  book,  "The  Age  of  Reason,"  was  printed 
in  a  German  edition  and  widely  circulated.  Liberty  was 
perverted  into  license,  and  religious  toleration  was  abused 
by  the  clamor  fur  irreligion,  until  the  horrible  fate  of  France, 
under  the  reign  of  the  Goddess  of  Reason,  brought  the  peo- 
ple to  their  senses.  During  this  period  gross  immoralities 
increased  to  a  fearful  degree,  among  all  classes  of  citizens.^ 

Meanwhile  Methodism  took  its  rise  in  America.  Though 
introduced  through  a  German  woman,  Barbara  Heck,  it 
spread  chiefly  among  the  English-speaking  population.  A 
few  Germans,  such  as  Henry  Boehm,  Jacob  Gruber,  and 
others,  became  Methodist  itinerants,  yet  upon  the  whole 
there  was  no  one  sufficiently  interested  to  encourage  work 
among  them.  Thus,  while  the  needed  effort  was  being- 
made,  even  in  eastern  Pennsylvania,  to  save  the  English- 
speaking  people,  practically  no  systematic  effort  was  being 
made  among  the  Pennsylvania  Germans.  Their  condition 
became  worse  instead  of  better. 

1   Dorchester's  "  Problems  of  Religious  Progress,"  p.   177. 


392  THE   EVANGELICAL   ASSOCIAy/OX.  [CuAi-.  i. 

Jacob  Albright  was  baptized  in  infancy  by  a  Lutheran 
pastor,  and  in  due  time  received  into  the  Lutheran  com- 
munion by  the  usual  rite  of  confirmation.  But,  as  he  him- 
self says  :  "  We  knew  nothing  of  true  conversion  ;  no  trace 
existed  of  prayer-meetings,  Bible  studies,  family  prayers, 
Sunday-schools,  or  revivals.  Hardly  a  show  of  godliness 
remained.  The  power  thereof  was  outlaweii  as  fanaticism. 
The  salt  had  lost  its  savor.  "^ 

At  the  age  of  twenty  he  was  married  to  Catharine  Cope, 
and  soon  thereafter  removed  to  Lancaster  County,  where 
he  established  himself  in  the  business  of  manufacturing 
brick  and  tile,  which  was  then  a  lucrati\e  industry,  owing 
to  the  custom  in  vogue  at  that  time  of  roofing  the  houses 
with  tile.  By  his  systematic  business  methods  and  his  in- 
dustry he  won  for  himself  the  sobriquet  of  "  The  Honest 
Brick-maker."  During  this  entire  period  of  his  life  Mr. 
Albright  lived  in  a  sort  of  religious  twilight.  Good  im- 
pulses often  struggled  with  the  carnality  of  an  unregen- 
erated  nature.  \\\  i  790  his  family  was  sorely  afflicted  by 
the  death  of  several  of  his  children.  At  their  funeral  a 
Reformed  minister,  named  Anton  Hautz,  who  had  a  rep- 
utation for  piety,  preached.  The  stricken  father  was 
deeply  aff"ected  by  these  sermons,  and  in  fact  dated  his 
conviction  for  sin  to  them.  He  began  to  see  his  sinfulness. 
With  penitential  sorrow  he  resorted  to  prayer:  He  found 
himself  in  the  condition  described  in  Romans  vii.,  and  cried 
mightily  for  deliverance. 

At  last  help  came.  AlbriglU  met  a  man  named  Adam 
Riegel,  an  independent  lay  preacher,  who  took  a  profound 
interest  in  his  welfare,  and  labored  in  prayer  and  exhorta- 
tion in  his  behalf,  until,  at  length,  the  penitent  found  peace 
and  joy  in  believing  in  Jesus. 

It  was  a  genuine  conversion,  a  radical  change  of  heart. 

1   "All)rinlit  ami  His  Co-Laborers." 


ALBRIGHT'S   CONVERSION.  393 

To  use  his  own  language  :  "  It  was  now  no  longer  a  burden- 
some business  to  do  the  will  of  God ;  my  disposition  was 
to  hate  sin;  my  delight  was  in  God's  service,  and  I  experi- 
enced great  happiness  when  engaged  in  communion  with 
God."^  Truly,  he  had  passed  from  death  unto  life.  He 
had  been  translated  from  the  kingdom  of  darkness  into  the 
marvelous  light  and  liberty  of  the  people  of  God.  He 
was  consciously  saved  He  had  been  made  a  new  creat- 
ure in  Christ  Jesus ;  old  things  passed  away,  behold,  all 
things  have  become  new.  Or,  to  use  the  expres.sive  phrase 
of  Bishop  John  Seybert,  "  he  was  converted  deep  into 
eternal  life."  We  emphasize  this  at  this  point,  because 
Jacob  Albright's  conversion  is  the  key  to  the  origin,  his- 
tory, and  providential  genius  of  the  church  which  resulted 
from  his  earnest  and  efifectual  labors.  This  conversion 
was  the  result  of  profound  conviction,  deep  contrition  of 
heart,  thoroughly  Scriptural  repentance,  and  living  faith 
in  our  Lord  Jesus  Christ.  It  was  the  foundation  of 
Albright's  unmistakable  call  to  a  pecuHar  mission,  and  the 
prime  spiritual  element  of  his  qualification  for  the  work. 

Soon  after  his  conversion  Mr.  Albright  declared  his 
adherence  to  the  Methodists.  Through  the  labors  of 
Benjamin  Abbott,  Martin  Boehm,  and  Bishop  Asbury,  a 
Methodist  class  had  been  formed,  in  the  immediate  neigh- 
borhood. Albright's  nearest  neighbor,  Isaac  Davis,  was 
the  class-leader.  Albright,  being  a  man  of  method  and 
order,  had  no  sympathy  with  ecclesiastical  independency, 
which  was  at  that  time  advocated  by  certain  of  his  con- 
temporaries, but  found  in  the  Methodist  Church  the  order 
which  he  admired,  and  also  congenial  spiritual  fellowship. 
He  studied  the  doctrine  and  discipline  of  that  church,  and 
was  greatly  pleased  with  it.  In  order  to  enjoy  the  full 
benefit  of  the  public  worship  of  God  with  them,  he  acquired 

1   R.  Yeakel's  "  History  of  the  Evangelical  Association." 


394  THE  EVANGELICAL   ASSOCIATION.  [Chap.  i. 

a  good  knowledge  of  the  English  language,  and  took  an 
active  part  in  all  their  godly  exercises. 

As  time  passed  and  he  matured  in  the  grace  of  God, 
he  became  more  and  more  impressed  with  the  neglected 
condition  of  the  Germans.  Contemplation  upon  the  sad 
state  of  affairs  led  to  prayer.  "  Full  of  solicitude,"  he 
says,  "  I  frequently  cast  myself  upon  my  knees  and  pleaded 
with  hot  tears  that  God  might  lead  my  German  brethren 
to  a  knowledge  of  the  truth  as  it  is  in  Jesus,  and  might 
send  them  faithful  leaders,  who  should  preach  to  them 
the  gospel  in  power,  awaken  lifeless  professors  of  religion, 
and  lead  them  to  a  life  of  true  godliness,  so  that  they 
might  be  made  partakers  of  the  peace  of  God  and  of  the 
inheritance  of  the  saints  in  light.  Thus  I  prayed  daily. 
While  I  thus  communed  with  God,  a  suaden  light  appeared 
in  my  inmost  soul ;  I  heard,  as  it  were,  at  the  same  time, 
my  own  heart  propound  the  searching  question:  'Is  it 
mere  accident  that  has  caused  the  miserable  condition  of 
thine  erring  brethren  so  deeply  to  affect  thee  ?  Was  it  an 
accident  that  thy  heart,  particularly  tJiy  heart,  has  been 
thus  overwhelmed  with  sympathy  for  thy  brethren  ?  Is 
not  this  rather  the  hand  of  Him  whose  wisdom  guides  not 
only  the  destiny  of  the  individual  but  of  nations?  What 
if  his  infinite  love  had  chosen  tlicc  as  his  instrument  to 
lead  thy  brethren  to  the  way  of  life  and  to  the  reception 
of  his  saving  mercy?'  This  thought  at  first  startled, 
alarmed  me.  But  as  I  considered  it  my  heart  felt  easier. 
I  gained  confidence  that  God  would  answer  my  prayer. 
I  heard,  so  to  speak,  the  command  of  Gotl :  '  G(\  work  in 
my  vineyard,  proclaim  my  gospel  in  its  purity  with  em- 
phasis and  power  to  my  people,  and  trust  to  my  fatherly 
love  that  those  who  hear  and  believe  shall  partake  of  my 
grace.'" 

This  was  Albright's   first   call.      But,  clear  as  it  was,  he 


BEGINNING    OF  ALBRIGHT'S  MINISTRY.  395 

shrank  from  the  task.  The  spirit  was  wilHng,  but  the 
flesh  was  weak.  The  very  clearness  of  the  call  made  him 
tremble.  And  when  he  thought  of  the  magnitude  of  the 
work,  the  difficulties  and  opposition  that  must  be  met  and 
overcome,  he  felt  himself  insufficient.  Especially  did  his 
lack  of  gifts  and  talents  and  of  education  appear  to  render 
him  utterly  insufficient.  Like  Moses,  he  pleaded  earnestly 
that  God  might  intrust  this  work  to  one  more  worthy  and 
more  efficient.  Albright  was  no  fanatic,  much  less  was  he 
an  egotist.  Nothing  was  further  from  his  mind  than  un- 
holy ambition  or  sordid  motives.  He  hesitated  long.  But 
God  laid  the  hand  of  affliction  upon  him.  He  suffered 
great  bodily  pain.  His  mind  was  ill  at  ease.  A  great 
weight  oppressed  his  heart.  Fear  and  trembling  seized 
him,  for  through  it  all  duty  became  still  clearer,  and  more 
imperative  its  voice.  At  length  he  yielded.  In  a  final 
surrender  he  exclaimed,  "  Lord,  here  am  I,  send  me." 

Notwithstanding  Albright's  self-depreciation,  he  was 
indeed  a  chosen  vessel,  the  man  for  the  hour.  His  very 
lack  of  specific  literary  and  theological  training  ga\e  him 
access  to  the  common  people.  He  was  a  man  of  energy 
and  tact,  and  proved  to  be  a  capable  preacher  and  a  born 
organizer.  Of  German  ancestry  but  of  American  birth,  he 
was  peculiarly  fitted  to  begin  a  religious  mo\ement  among 
German-Americans.  Withal  he  was  a  man  of  sound  judg- 
ment, penetrati\e  intellect,  sympathetic  nature,  and  con- 
secrated boldness  and  independence  of  thought.  Soundly 
converted,  deeply  pious,  conspicuously  humble,  a  man  of 
God,  a  man  of  and  for  the  people.  Conscientious  and 
thoroughly  disciplined  by  grace,  he  went  not  upon  his  own 
charges,  but  followed  the  urgent  call  of  God,  oppressed 
always  by  the  feeling  that  "  Woe  is  me  if  I  preach  not  the 
gospel." 

Albright    began    to    preach    in     1796.       The    principal 


396  'rilE   El'AXGELICAL   ASSOCIATIOX.  [Chap.  i. 

theater  of  his  early  operations  was  in  the  eastern  counties 
of  Pennsylvania,  and  in  the  States  of  Maryland  and  V'ir- 
ti^inia,  in  the  latter  State  especially,  alont^  the  Shenandoah 
Valley.  He  was  persecuted  almost  as  soon  as  he  began 
his  labors,  but  he  had  crossed  the  Rubicon.  Nothing 
daunted,  he  toiled  on,  and  God  gave  him  souls.  Up  to 
the  year  1800  no  step  had  anywhere  been  taken  looking 
toward  an  organization,  or  the  establishment  of  any  con- 
gregations. Albright  himself  had  no  such  object  in  view. 
He  simply  followed  the  voice  of  God,  to  preach  the  gospel 
to  his  erring  brethren  and  to  lead  those  wandering  sheep 
to  the  Shepherd  and  Bishop  of  their  souls. 

His  labors  as  an  itinerant  among  his  German  country- 
men led  him  out  of  the  Methodist  Episcopal  Church.  The 
assertion  that  Albright  lcft\he.  Methodist  Episcopal  Church 
because  it  would  not  ordain  him  as  a  minister  is  utterly 
groundless.  Nor  did  he  cause  a  schism  from  that  church, 
as  Dr.  Dorchester,  in  his  "  Christianity  in  the  United 
States"  (p.  479)  seems  to  indicate.  He  tc^ok  no  one  with 
him.  He  never  proselyted,  nor  in  any  way  opposed  that 
church  in  its  operations.  He  had  no  quarrel  with  it.  On 
the  contrary,  he  was  in  full  accord  with  its  doctrines  anci 
general  polity.  He  simply  followed  the  divine  call.  The 
leaders  of  the  Methodist  Churcli  did  not,  at  that  time, 
wish  to  engage  in  work  among  the  German  Pennsylva- 
nians,  believing  that  the  German  language  would  soon  be- 
come extinct  in  this  country.  Albright  could  ]ia\-e  found 
a  congenial  home  in  the  Methodist  Episco}:)al  Church,  but 
the  Lord  of  the  church  called   him  out  into  a  .special  field. 


CHAPTER    II. 

ECCLESIASTICAL   ORGANIZATION. 

Mr.  Albright's  converts  were  widely  scattered  and 
isolated.  Tiiey  found  none  near  them  of  like  mind  or  of 
similar  religious  experience.  Albright  was  as  yet  alone 
in  the  work,  and  his  visits  were  necessarily  few  and  far 
between.  His  converts  were  thus  thrown  upon  most 
meager  spiritual  resources.  Despised  and  hated  by  the 
regular  churches  of  the  time,  they  were  indeed  a  cause  of 
much  anxiety  to  the  pious  preacher  who  had  led  them  to 
Christ.^  The  conviction  was  forced  upon  him  that  if  they 
were  not  to  fall  a  prey  to  discouragement  and  the  fruit  of 
his  labors  be  lost  in  the  end,  steps  must  be  taken  to  intro- 
duce some  kind  of  order,  and  to  effect  some  sort  of  organ- 
ization. 

Accordingly,  after  much  prayer,  he  \'entured  to  es- 
tablish several  "  classes."  This  was  possible,  however,  in 
only  a  few  cases,  on  account  of  the  great  distances  between 
the  homes  of  individual  members.  In  Berks  County,  at 
the  Colebrookdale  Iron  Works,  a  few  lived  closely  enough 
together  to  be  organized  into  a  class.  They  were  united 
into  what  was  called  Lieser's  Class.  Another,  called 
Walter's  Class,  was  formed  near  Ouakertown,  Bucks 
County,  and  a  third,  called  Phillip's  Class,  in  Northamp- 
ton  County.      Class-leaders  were  at  once   elected,  whose 

1  R.  Veakel's  "  History  of  the  Evangelical  Association." 
397 


398   .  THE  EVANGELICAL   ASSOCLITIOX.         [Chap.  ii. 

duty  it  was  to  watch  over  the  Httle  societies,  to  preserve 
Christian  order,  and  to  hold  regular  prayer-meetings. 

This  was  the  beginning  of  ecclesiastical  organization. 
Nothing,  however,  was  as  yet  done  to  effect  a  general  or- 
ganization. That  was,  in  fact,  a  secondary  consideration. 
In  his  mind,  conversion,  sanctification,  and  spiritual  life 
were  of  paramount  importance.  The  matter  of  ecclesias- 
tical organization  was  left  subject  to  the  force  of  circum- 
stances and  the  indications  of  Providence.  He  had  planted 
a  mustard  seed,  and  it  was  beginning  to  grow.  True,  it 
was  as  yet  small,  but  it  had  within  it  the  vital  spark,  and 
he  was  willing  to  commit  its  destiny  to  the  Head  of  the 
church. 

In  reference  to  this  organization  of  classes  Albright 
himself  said:  "  As  I  had  now  preached  about  four  years, 
and  had  been  at  special  pains  to  proclaim  the  gospel 
among  such  as  were  strangers  to  vital  godliness  and  Chris- 
tian order,  I  also  sought  by  the  grace  given  me  from  above 
to  instruct  those  who  were  awakened  and  converted  as  to 
how  to  work  out  their  salvation  in  the  unity  of  faith  ac- 
cording to  the  doctrine  of  Christ  and  his  apostles.  God 
blessed  the  effort,  so  that  by  means  of  this  union  many 
who  lived  in  darkness  were  brought  to  the  light."' 

The  classified  membership  at  tliis  time  amounted  to 
twenty.  The  three  classes  were  indeed  small  beginnings, 
but  could  all  the  scattered  sheep  of  Albright's  incipient 
flock  have  been  gathered,  the  membership  would  Iiavc 
been  considerably  greater. 

About  this  time  Albright  received  his  first  assistant  and 
coadjutor  in  the  person  of  John  Walter,  a  youth  who  was 
converted  at  the  age  of  nineteen,  during  these  first  four 
years  of  Albright's  labors,  and  soon  entered  the  gospel 
ministry.      He  was  without  education,  but   his  cxtraordi- 

1  "  History  of  the  Evangelical  Association,"  vol.  i. 


THE  FIRST  COUNCIL.  399 

nary  natural  talents,  supplemented  by  the  imparted  gifts 
of  the  Spirit,  made  him  a  preacher  of  tremendous  power 
and  usefulness.  He  was  a  natural  orator,  and  an  incisive 
interpreter  of  the  Word  of  God.  His  conversion  and  en- 
trance upon  the  ministry  at  that  early  stage  of  the  work 
was  a  signal  evidence  of  the  divine  favor  upon  Albright 
and  his  work.  W.  W.  Orwig  says  of  him :  "  He  was  in- 
deed a  son  of  thunder.  Many  who  heard  him  declared 
they  had  never  heard  the  like  before.  His  simple  elo- 
quence charmed  the  largest  audiences  and  sent  the  truth 
home  with  telling  effect.  Withal  he  was  an  humble  fol- 
lower of  Christ,  entirely  unassuming,  but  manifested  truly 
apostolic  zeal  and  energy  in  the  work  of  the  Master."^ 

In  1802  Albright  held  his  first  "Big  Meeting,"  at  Cole- 
brookdale,  which  was  greatly  blessed.  These  so-called 
"  Big  Meetings  "  were  the  inception  of  the  more  protracted 
revival  meetings,  to  whose  successful  operations  in  later 
years  the  Association  owes  so  much  of  its  growth  and 
vitality. 

In  1802  the  little  flock  increased  to  the  number  of  forty, 
and  another  youth,  Abraham  Lieser  by  name,  made  his 
first  efforts  to  preach.  But  the  most  important  event  dur- 
ing this  year,  1802-3,  was  the  holding  of  the  first  council 
in  the  Association. 

This  council  was  held  November  3,  1803.  Besides  Al- 
bright and  his  two  youthful  coadjutors,  John  Walter  and 
Abraham  Lieser,  fourteen  of  the  principal  lay  members  of 
the  society  were  in  attendance.  These  men,  who  recog- 
nized Albright  as  their  spiritual  father,  to  whom,  under 
God,  they  owed  their  conversion,  now  declared  him  to  be 
a  true  Evangelical  preacher,  and  in  the  name  of  the  society 
tendered  him  their  recognizance  and  solemnly  consecrated 
him  as  such.  Hereupon  the  council  declared  the  Holy 
1  W.  W.  Oiwig's  "  History  of  tlie  Evangelical  Association,"  vol.  i.,  p.  23. 


400  THE   EVAXGELICAL   ASSOCIATWX.         [Chap.  n. 

Scriptures  of  the  Old  and  the  New  Testament  Canon  to 
be  their  rule  of  faith  and  practice,  and  gave  Mr.  Albright 
a  written  acknowledgment,  signed  by  all  present,  reading 
as  follows : 

"  We,  the  undersigned,  as  Evangelical  and  Christian 
friends  declare  and  acknowledge  Jacob  Albright  as  a  true 
Evangelical  preacher,  in  word  and  deed,  a  confessor  of  the 
general  Christian  Church  and  the  communion  of  the  saints. 
Given  in  the  State  of  Pennsylvania,  November  5,  1803."' 

This  important  historical  document  is  the  first  written 
attestation  of  Mr.  Albright's  authority.  His  consecration 
occurred  pursuant  to  this  declaration,  and  was  performed 
by  the  imposition  of  hands  and  solemn  prayer  by  his  two 
associates,  John  Walter  and  Abraham  Lieser.  This  dis- 
tinctive act  finds  its  primiti\-e  prototype  in  Acts  xiii.  1-3, 
where  a  company  of  teachers  consecrated  in  similar  st}-le 
Barnabas  and  Saul  to  the  work  of  the  gospel,  without  the 
presence,  the  imposition  of  the  hands,  or  other  participa- 
tion of  any  one  of  the  apostles. 

If  it  be  said  Albright  was  not  ordained  by  an  ordained 
minister,  we  reply,  neither  was  St.  Paul  ever  ordained  by 
an  apostle.  We  do  not  deny  or  oppose  canonical  ordina- 
tion, but  we  deny  the  so-called  "  apostolical  succession,"  as 
a  myth  which  is  neither  taught  by  the  authority  of  the 
Word  of  God  nor  demonstrated  as  a  fact  by  indubitable 
historical  data. 

Albright's  ordination,  and  with  it  the  ecclesiasticity  of 
the  Evangelical  Association,  was  at  one  time  fiercely  as- 
sailed, especially  by  Prof.  J.  W.  Nevin,  D.D.,  of  Mercers- 
burg  Theological  Seminary,  who  wrote  against  it  with 
great  zeal  in  the  "  Mercersburg  Review."  - 

Through   his  influence  also  the  Mercersburg  Classis  of 

1  "  Albright  and  His  Co-Laborers,"  p.  88. 

2  July,  1849,  pp.  381-386. 


APOSTOLIC   SUCCESSION. 


401 


the  German  Reformed  Church  discarded  it  by  a  formal 
resolution  in  Greencastle,  Pa.,  1849. 

The  Evangelical  Association  lays  no  claim  to  apostolic 
succession.  She  repudiates  it,  and  bases  her  claim  to  a 
separate  existence  upon  a  higher  ground.  As  Rev.  R. 
Yeakel  says : 

"  Albright  was  awakened  and  converted  in  the  midst 
of  great  spiritual  darkness.  Without  any  human  instru- 
mentality he  was  afterward  unmistakably  called  to  the  ser- 
vice of  the  gospel  among  his  neglected  kinsmen  according 
to  the  flesh.  The  Lutheran  communion  rejected  him  be- 
cause of  his  piety;  the  Methodist  Episcopal  Church  was 
unwilling  to  engage  in  work  among  the  people  to  whom 
the  Lord  of  the  harvest  sent  him.  Through  obedience  to 
'  the  heavenly  vision  '  he  forfeited  his  membership  and  with 
it  his  exhorter's  license  in  that  denomination.  God  gave 
him  many  seals  to  his  ministry  in  the  conversion  of  sinners. 
Those  converted  through  his  labors  naturally  clung  to 
him  as  to  their  spiritual  leader  and  pastor.  They  could 
find  no  church  home  in  the  church  from  which  his  piety 
had  excluded  their  leader,  nor  in  the  Methodist  Episcopal 
Church,  which  chose  at  that  period  to  confine  itself  to  the 
English  language.  His  duty  to  become  their  pastor  thus 
became  imperative.  Organization  was  unavoidable.  The 
leading  men,  or  elders,  in  the  incipient  organization  felt 
the  necessity  of  strengthening  their  bond  of  union  by  a 
formal  acknowledgment  of  Albright  as  their  spiritual  leader 
and  as  their  pastor.  To  the  whole  proceeding  God  gave 
his  approval,  and  has  continued  to  bless  the  Evangelical 
Association  with  spiritual  fruit  wherever  she  has  labored 
until  this  day,  thus  affording  the  highest  evidence  possible 
of  her  ecclesiastical  legitimacy.  Albright's  consecration 
in  the  Council  of  1803  was  a  solemn  act  of-  'the  royal 
priesthood '  of  the  people  of  God,  under  the  direction  of 


402  THE  EVAXGELICAL   ASSOCIATIOX.  [Chap.  ii. 

Providence  and  the  Holy  Spirit.  In  this  Hne  of  succession 
the  EvangeHcal  Association  stands."  ^ 

Thus  the  EvangeHcal  Association  holds  her  credentials 
from  a  higher  authority  than  that  ostensibly  handed  down 
through  a  long  line  of  Roman  pontiffs. 

In  view  of  her  origin,  her  acceptance  of  the  common 
orthodox  faith  of  universal  Christendom,  her  blessed  and 
successful  labors,  rewarded  by  the  Lord  of  the  harvest 
with  many  sheaves,  she  is  not  open  to  the  charge  of  being 
a  schismatic  sect,  for  these  things  plainly  entitle  her  to 
recognition  as  an  humble  but  legitimate  branch  of  the 
Christian  Church. 

Albright  was  raised  up  to  meet  a  crisis.  No  more 
signal  was  the  call  of  Martin  Luther  to  institute  a  reforma- 
tion amid  the  decrepitude  and  corruption  of  the  European 
church  than  was  Albright's  to  plant  anew  the  germ  of  vital 
godliness  in  the  soil  of  German  church  life  in  this  country, 
demoralized  and  corrupted  as  it  had  become  by  reason  of 
the  evils  pointed  out  in  an  earlier  portion  of  this  history. 
He  stands  in  direct  line  with  Luther,  Spener,  Francke,  and 
Count  Zinzendorf  of  his  own  fatherland,  and  of  Tyndale, 
Knox,  Wesley,  Whitefield,  Fletcher,  and  Jonathan  Edwards 
of  the  English-speaking  race.  Like  other  reformers,  he 
was  in  advance  of  the  thought  of  his  contemporaries. 

God  called  Jacob  Albright  to  be  the  apostle  to  the 
Germans  in  America  at  the  very  threshold  of  the  nine- 
teenth century.  The  providential  timeliness  of  the  move- 
ment is  nothing  less  than  striking. 

During  the  years  immediately  following  this  important 
step  of  organization  Albright  labored  on  with  \-arying 
fortunes.      He   gained    maiiy    followers   in    new   localities 

1  "  IIistor\'  of  the  P2vangelical  Association,"  vol.  i.,  pp.  67,  68.  See  also 
Orwig's  "  History  of  the  Evangelical  Association,"  jip.  25,  26. 


GEORGE   MILLER'S   CONVERSIOX.  403 

which  he  visited.  His  whole  bearing,  as  well  as  his  pow- 
erful preaching,  made  a  most  favorable  impression.  He 
was  gentle  in  his  demeanor  and  affable  in  his  intercourse 
with  the  people.  He  was  a  magnetic  personality.  Many 
of  the  aged  members  of  the  church  continued  to  the  last 
to  speak  of  him  with  the  enthusiasm  of  a  French  soldier 
for  Bonaparte. 

In  1805  he  lost  one  of  his  faithful  co-laborers  in  the 
early  death  of  the  promising  young  preacher,  A.  Lieser. 
But  the  gap  was  soon  filled  by  the  appearance  of  George 
Miller,  another  youth  destined  to  take  a  prominent  part  in 
the  early  stages  of  our  history.  Mr.  Miller  was  a  native 
of  Berks  County,  a  millwright  and  miller  by  occupation. 
He  was  converted  in  1802.  In  describing  his  conversion 
Mr.  Miller  says  :  "  After  having  sweltered  and  groaned  for 
several  years  under  my  load  of  sin,  the  Lord  in  mercy  de- 
livered me  out  of  my  sad  condition.  On  June  3,  1802,  I 
wept  and  prayed  all  the  day,  while  going  up  and  down 
my  mill,  frequently  falling  upon  my  knees,  and  calling 
upon  Almighty  God  for  the  pardon  of  my  sins.  I  prom- 
ised to  serve  him  alone,  no  matter  what  the  consequences, 
and  when  I  thus  in  faith  consecrated  myself  unto  God, 
the  Lord  lifted  upon  me  the  light  of  his  countenance  rec- 
onciled. A  stream  of  divine  love  flowed  through  my  soul, 
and  I  received  a  clear  certainty  of  knowledge  that  God  is 
indeed  my  Friend,  and  that  I  am  his  child.  Yea,  I  was  so 
refreshed  and  quickened  by  the  influence  of  grace  and 
permeated  with  such  a  holy,  inner  calm,  such  contentment 
and  exquisite  pleasure,  that  I  was  constrained  to  praise 
and  adore  my  Redeemer.  I  retired  at  night  happy  in 
God,  and  slept  without  a  care.  Next  morning  I  observed 
a  great  change.  Heaven  and  earth  seemed  to  me  to 
have  become  new.      The  Holy  Scriptures  became  a  living 


404  T^IE  EVANGELICAL  ASSOCIATIOX.         [Chap.  ii. 

power  of  God  in  my  soul.  In  brief,  it  appeared  to  me  as 
though  everything"  were  engaged  in  enhancing  my  feUcity, 
for  God  is  my  Friend." 

This  is  an  old-fashioned  typical  conversion  in  the  Evan- 
gelical Association.  It  was  in  this  way  that  Jacob  Al- 
bright and  the  fathers  experienced  the  work  of  regen- 
eration ;  it  was  in  this  way  that  the  spiritual  life  of  their 
converts  began,  and  was  expected  to  begin.  Emphasis 
upon  this  made  their  ministry  a  power,  but  made  them 
appear  also  as  antagonizing  the  formal  church  life  of  the 
times.  They  antagonized  it,  however,  in  the  same  sense 
in  which  Christ  himself  antagonized  the  law — by  introduc- 
ing a  new  and  higher  law,  the  law  of  love  as  the  essence 
of  the  law — and  they  were  exposed  to  the  same  popular 
misapprehension  and  unjust  criticism.  Their  insistence 
upon  thorough  radical  conversion  and  change  of  heart 
was  the  Holy  Spirit's  antidote  for  -the  existing  formalism 
and  corruption.  For  this  reason,  too,  the  work  grew  so 
mightily. 

George  Miller  in  1805  became  a  tra\eling  preacher. 
This  was  an  important  accession  to  the  ministerial  ranks. 
Miller  was  a  powerful,  incisive  preacher,  and  his  efforts 
were  effectual  indeed.  Especially  did  he,  as  well  as 
Albright  and  Walter,  preach  repentance.  They  showed 
men  the  depravity  of  their  nature,  the  vileness  of  their 
sins.  They  were  indeed  burning  and  shining  lights. 
Walter's  sermons  frecjuently  were  two  hours  in  delivery. 
This  was  especially  the  case  when  he  preached  on  the 
Judgment  of  the  Last  Day. 

Albright,  Walter,  and  Miller  were  now  the  three 
preachers  of  the  Association — a  happy  triumvirate  of 
grand  men  of  God,  who  labored  unitedly,  and  in  great 
humility  of  heart.  They  wept  before  God,  fasted  and 
[>raycd,  and  then  with   hearts  aglow  they  came  before  the 


FIRST  ANNUAL    CONFERENCE. 


405 


people  with  their  simple  message  of  unadulterated  truth. 
Miller  says  of  his  own  manner  of  labor:  "  I  determined  to 
begin  the  work  with  fasting  and  prayer,  by  the  help  of 
God  to  teach  the  truth  of  the  gospel  in  unfeigned  sincerity, 
even  if  I  should  not  have  the  approval  or  favor  of  a  single 
liuman  being,  only  so  that  God  should  be  satisfied  with 
me.  Therefore  I  wept  much  and  prayed  often  on  my 
journey  from  one  appointment  to  the  next,  so  that  I  might 
please  God  and  be  a  blessing  to  my  fellowmen." 

That  labor  in  such  a  spirit  was  successful  will  surprise 
no  one. 

The  first  Annual  Conference,  which  was  also  in  reality 
a  General  Conference,  was  held  in  1807.  This  was  the 
beginning  of  conference  supervision.  Up  to  this  time  the 
afifairs  of  the  Association  had  been  personally  directed 
by  Albright,  although  not  without  counseling  with  other 
preachers  and  the  leaders.  These  councils  were  informal, 
and  held  chiefly  at  "  Big  Meetings,"  where  the  presence  of 
many  made  consultation  convenient.  This  first  regular 
conference  was  held  in  November,  1807,  in  the  house  of 
Samuel  Becker,  at  Kleinfeltersville,  Pa.  It  consisted  of 
all  the  officers  of  the  church.  There  were  present  five 
traveling  preachers,  three  local  preachers,  and  twenty  class- 
leaders  and  exhorters — twenty- eight  in  all.  Many  im- 
portant matters  forced  themselves  upon  the  attention  of 
this  historic  body.  The  church  was  as  yet  without  rules 
or  fixed  laws ;  no  discipline  or  creed  had  been  formally 
adopted,  and  the  society  had  not  even  a  name.  Albright 
was  not  as  yet  clear  in  his  own  mind  as  to  the  organization 
of  a  separate  church.  The  conference  temporarily  adopted 
the  name  "The  Newly  Formed  Methodist  Conference." 
A  preacher's  license  was  drafted,  and  the  first  to  receive 
such  a  Hcense  signed  by  Jacob  Albright  was  John  Dreis- 
bach.      It  read  as  follows  : 


406  THE  EVANGELICAL  ASSOCL4TWN.         [Chap.  ii. 

"  Upon  authorization  of  the  Newly  Formed  Methodist 
Conference,  which  has  given  a  good  testimony  to  John 
Dreisbach,  and  is  wilhng  to  accept  him  as  preacher  in  our 
Association :  I,  therefore,  the  undersigned,  do  give  him 
permission  to  serve  in  the  ofhce  according  to  our  order, 
and  for  which  he  is  designated  as  preacher,  on  trial  for 
one  year,  provided  he  doth  conduct  himself  becomingl}^ 
according  to  the  Word  of  God. 

"Jacob  Albright.^ 

"  November  14,  1807." 


Albright  was  directed  to  compile  a  Scriptural  Creed  or 
Articles  of  Faith  for  the  Association.  Thereupon  he  was 
elected  bishop,  and  George  Miller  was  elected  elder. 

There  being  as  yet  no  discipline,  the  Conference  imposed 
no  restrictions  upon  the  episcopal  authority  of  the  revered 
incumbent. 

Bishop  Albright  had  already  impaired  his  health  by  his 
extraordinary  labors,  privations,  self-denials,  and  expos- 
ure. He  traveled  and  preached,  however,  as  much  as 
possible,  and  began  the  work  of  compiling  a  book  of  dis- 
cipline. But  his  strength  rapidly  declined.  On  Easter 
Sunday,  1808,  five  months  after  General  Conference,  he 
attended  the  last  "  Big  Meeting,"  where  he  also  restationed 
the  preachers,  and  bade  them  adieu.  His  last  words  to 
Dreisbach  were  :  "  Strive  even  unto  blood  ;  press  into  the 
kingdom  of  God."  His  parting  advice  to  all  his  brethren 
was  in  these  significant  and  solemn  words :  "  In  all  that 
you  do,  or  think  of  doing,  let  your  aim  l)e  to  promote  the 
glory  of  God  and  the  operation  of  his  grace,  as  well  in 
your  own  hearts  as  among  your  brethren  and  sisters,  and 
be  faithful  co-workers  with   them   in  the  manner  which 

1  "  Albright  and  His  Co-Laborers,"  p.  102. 


DEATH   OF  ALBRIGHT.  407 

God  has  shown  you,  in  which  endeavor  he  will  also  give 
you  his  blessing."^ 

This  godly  man  died  in  the  home  of  George  Becker,  at 
Muehlbach,  Pa.,  May  18,  1808.  He  attempted  to  reach 
home,  but  was  too  exhausted  to  go  farther.  His  soul 
triumphed  gloriously  in  the  last  hours  of  his  life.  The 
death-chamber  was  radiant  with  the  divine  presence.  He 
took  an  affectionate  farewell  from  all  present,  exhorting 
them  to  praise  God  for  his  grace.  All  present  realized 
powerfully  the  presence  of  Jesus.  The  funeral  obsequies 
were  attended  by  a  vast  concourse  of  people.  Among 
,the  throng  were  many  who  had  been  saved  through  his 
instrumentality.  These  were  filled  with  holy  joy  because 
of  the  triumphant  death  of  their  beloved  leader.  The 
funeral  sermon  was  preached  by  the  eloquent  John  Walter, 
from  Dan.  xii.  3.  Many  unsaved  persons  were  convinced 
of  the  error  of  their  ways  and  afterward  converted.  New 
doors  were  opened  to  these  despised  preachers  of  the 
gospel.  Thus  Albright's  death  was  the  means  of  the  salva- 
tion of  sinners,  as  well  as  his  life.  His  remains  were  buried 
in  the  little  cemetery  near  by.  The  grave  is  marked  by 
a  simple  marble  slab,  and  later  a  memorial  church  was 
built  near  the  spot,  called  the  Albright  Church. 

The  death  of  Mr.  Albright  filled  the  church  with  sor- 
row. Never  did  his  presence  and  counsel  seem  so  indis- 
pensable as  now.  The  church  was  weak  and  scattered, 
persecuted  and  despised.  The  enemies  of  the  work  re- 
joiced immoderately,  and  predicted  its  sure  and  speedy 
disintegration.  "  They  are  fallen.  Albright  is  dead. 
All  is  now  over  with  these  deceivers,"  shouted  the  rabble. 
But  they  were  poor  prophets.  The  little  flock  was  only 
driven  closer  to  God.  Harmony  prevailed.  Unity  of 
purpose  was  manifest,  and  the  Lord  prospered  them,  rais- 

1  "  Albright  and  His  Co-Laborers,"  p.  1 14. 


408  THE  EVANGELICAL   ASSOCIATION.         [Chap.  ii. 

ing  up  men  to  take  Albright's  place,  and  giving  them 
many  souls.  Albright  had  been  hated  for  his  goodness 
and  for  his  holy  zeal.  But  his  life  was  a  testimony  so 
overwhelming  that  its  direct  results  were  powerfully  felt 
for  years. 

The  work  went  right  on.  George  Miller  was  an  ex- 
cellent leader;  John  Walter  was  a  preacher  of  rare  power; 
and  John  Dreisbach  was  a  born  organizer,  a  splendid  eccle- 
siastical statesman.  All  three  were  of  unusual  natural 
abihties ;  they  were  good  men,  full  of  faith  and  of  the 
Holy  Ghost,  and  mighty  in  the  Scriptures.  Other  j)reach- 
ers  were  added  to  their  ranks,  and  the  work  de\eloped  in 
every  direction. 

It  will  be  impossible  within  the  limited  space  at  our  dis- 
posal to  follow  out  in  detail  the  material  development  of 
the  Evangelical  Association.  From  this  point,  1808,  we 
can  but  briefly  sketch  the  salient  features  of  progress.  The 
second  conference  was  held  in  1809,  at  which  a  discipline 
compiled  by  George  Miller  was  adopted,  and  ordered 
printed,  and  the  name  "  Newly  Formed  Methodist  Con- 
ference," adopted  by  the  society  a  year  before,  was 
changed  to  "The  So-called  Albrights."  This  name  pop- 
ularly attached  to  them,  especially  since  the  death  of 
Jacob  Albright,  and  was  intended  as  a  stigma  by  their 
enemies.  But  they  were  not  ashamed  to  adopt  the  re- 
vered name  of  the  founder,  at  least  temporarily,  until  a 
better  name  should  suggest  itself. 

In  the  year  18 10  a  pregnant  conversation  occurred  be- 
tween John  Dreisbach  and  Bishop  Asbury  of  the  Meth- 
odist Episcopal  Church,  which  throws  further  light  upon 
the  continued  separate  existence  of  the  Evangelical  Asso- 
ciation. For  an  authentic  account  of  this  historic  interview 
we  are  indebted  to  the  personal  journal  of  Mr.  Dreisbach. 

Dreisbach  fell  in  with  Bishop  Asbury  and  H.  Boehm  on 


DREISBACH  AND  ASBURY.  409 

a  journey  down  the  Susquehanna  River  to  Harrisburg,  Pa. 
The  conversation  drifted  to  the  subject  of  union.  The 
bishop  proposed  to  Mr.  Dreisbach  that  he  should  with- 
draw from  the  "Albrights,"  accompany  him  to  Baltimore, 
Md.,  join  the  Methodist  Conference,  and  travel  a  year  with 
the  reputed  Jacob  Gruber,  at  that  time  a  presiding  elder. 
In  this  way  he  would  become  familiar  with  the  English 
tongue,  so  that  he  might  preach  in  both  languages.  He 
was  to  have  the  same  salary  as  though  he  regularly  trav- 
eled. The  bishop  further  pleaded  that  he  could  thus  be 
more  useful  than  by  preaching  only  in  one  language,  and 
that  in  their  communion  there  would  be  less  danger  of  self- 
exaltation  and  pride  than  in  Dreisbach's  present  position. 

The  latter  answered  that  the  "  Albrights  "  felt  called 
of  God  to  labor  especially  among  the  German-Americans. 
But  the  bishop  rejoined  that  the  German  language  would 
not  continue  long  in  this  country.  Dreisbach  then  made 
this  counter-proposition :  "  Give  us  German  circuits,  dis- 
tricts, and  conferences,  and  we  will  as  one  man  make  your 
church  ours,  will  be  one  people,  under  one  and  the  same 
ecclesiastical  government."  "That  cannot  be;  it  would 
be  inexpedient,"  remarked  the  bishop. 

They  parted  with  the  best  of  feeling.  Asbury  at  part- 
ing presented  Dreisbach  with  a  copy  of  Fletcher's  "  Portrait 
of  St.  Paul,"  embraced  him  affectionately,  and  gave  him 
his  blessing.  But  they  parted  in  more  senses  than  one. 
Bishop  Asbury's  remark  has  become  historic.  It  made 
union  impossible  at  the  time  when  it  might  have  been 
accomplished  with  advantage  apparently  to  both  bodies. 
But  it  was  not  to  be.  The  Evangelical  Association  had  a 
distinctive  mission  to  perform,  which  could  not  have  been 
done  had  she  been  merged  in  another  church.  Nor  has 
she  by  any  means  confined  herself  to  the  German  people, 
but  as  Providence  opened  the  way  and  circumstances  made 


4IO  THE   EVANGELICAL  ASSOCIATION.         [Chap.  ii. 

it  necessary  she  also  labored  among  the  English-speaking 
population,  doing  everywhere  the  same  work  of  emphasiz 
ing  the  importance  of  sound  conv^ersion,  vital  godliness, 
and  spiritual  worship.  God  has  blessed  her  labors  with 
great  success.  She  has  flourished  amid  persecution  and 
poverty,  and  has  succeeded  often  where  others  failed, 
reaching  especially  the  common  people.  To-day  she  is 
represented  in  three  languages  upon  the  grand  divisions 
of  the  globe.  North  America,  Europe,  and  Asia,  also  pub- 
lishing literature  in  all  three  of  them.  She  has  conferences 
in  all  the  States  of  the  Union  north  of  Mason  and  Dixon's 
line,  besides  one  (Texas)  south  of  that  line,  and  one  in 
Canada.  Two  conferences  are  in  Europe,  and  one  (organ- 
ized in  1893)  in  Japan.  About  one  third  of  the  member- 
ship in  America  worships  in  English,  and  two  thirds  in 
German.  Most  of  these  are  more  or  less  familiar  with  both 
languages  ;  the  two  labor  side  by  side  in  peaceful  coopera- 
tion and  mutual  helpfulness,  with  an  outlook  as  hopeful 
and  bright  as  the  promises  of  God. 


CHAPTER    in. 

LEADERS    OF   THE    CHURCH. 

During  these  years  of  slow  and  steady  growth  the 
Evangehcal  Association  has  been  blessed  with  many  noble 
leaders — men  of  spiritual  power  and  immense  influence — 
not  so  much  among  the  learned  as  among  the  common 
people.  One  of  the  earliest  after  Albright,  Miller,  and 
Walter,  whose  characters  have  been  briefly  delineated  in 
the  preceding  chapter,  was  John  Dreisbach. 

He  was  born  June  5,  1789,  in  Northumberland  County, 
Pa.  His  parents  were  pious  and  God-fearing.  In  1806 
he  experienced  a  change  of  heart,  and  was  licensed  to 
preach  at  a  quarterly  meeting  in  1807  by  Jacob  Albright. 
For  fourteen  years  he  served  regularly  in  the  itinerancy, 
the  half  of  that  time  as  presiding  elder,  being  the  first  man 
ever  elected  to  that  office  in  the  Evangelical  Association. 
His  district  embraced  the  whole  church.  During  the  first 
six  months  of  his  life  he  had  the  privilege  of  frequent  asso- 
ciation with  Mr.  Albright,  whose  fatherly  interest  and  wise 
counsel  greatly  aided  the  young  preacher.  Mr.  Dreisbach 
bore  an  important  part  in  the  early  development  of  the 
work  of  the  church.  As  an  itinerant  he  was  active,  zeal- 
ous, and  enterprising ;  as  a  presiding  elder  he  was  strictly 
disciplinary,  methodical,  watchful,  and  a  consummate  leader 
of  men ;  as  a  preacher  he  presented  the  vital  truths  of  the 
gospel  in  a  comprehensive  and  analytical  manner.  His 
manly  bearing,  his  mobile  countenance,  his  expressive  gest- 
ures, profound  moral  earnestness,  and  stern,  logical  com- 
411 


412  THE  EVANGELICAL  ASSOCIATIOX.        [Chap.  hi. 

mon  sense  combined  to  make  him  an  unusually  impressive 
and  effective  preacher.  As  a  theologian  he  was  distinct- 
ively Wesleyan,  thoroughly  familiar  with  the  Arminian 
system  of  doctrine.  He  made  the  doctrine  of  entire  sanc- 
tification,  as  taught  by  Albright  and  Miller,  particularly 
prominent,  frequently  in\iting  believers  forward  to  seek 
this  state  of  grace  definitely  in  his  camp-meetings  and 
quarterly  meetings.  In  a  letter  to  Rev.  R.  Yeakel,  written 
as  late  as  1869,  he  solemnly  said:  "If  a  time  shall  ever 
come  when  the  Evangelical  Association  rejects  this  doc- 
trine and  discards  it,  then  should  Ichabod  be  written  in 
the  place  thereof,  for  then  '  the  glory  is  departed  from 
Israel.'  " 

As  an  ecclesiastical  legislator  in  the  General  Conference 
he  was  invaluable.  His  comprehensive  grasp  of  thought, 
his  logical  methods  of  reasoning,  his  profound  and  thorough 
acquaintance  with  the  spirit,  genius,  scope,  and  mission  of 
the  Evangelical  Association  enabled  him  to  devise  laws 
and  arrangements  admirably  adapted  to  the  need  of  the 
church.  Mr.  Dreisbach  was  not  inexperienced,  either,  as 
a  civil  legislator,  having  been  a  member  of  the  State  legis- 
lature of  Pennsylvania  during  the  years  1828  and  1829. 

Mr.  Dreisbach  was  a  man  of  literary  ability.  In  18 16 
he  edited  jointly  with  H.  Niebel  the  "  Spiritual  Psaltery," 
a  hymn-book  for  popular  use.  He  was  also  a  hymn-writer 
of  considerable  prominence.  It  was  he  also  who,  with  Mr. 
Niebel,  the  same  year  completed  the  revision  of  the  disci- 
pline left  unfinished  by  the  death  of  George  Miller.  In 
October,  1854,  he  became  editor  of  the  English  organ  of 
the  church,  "The  Evangelical  Messenger,"  published  in 
Cleveland,  O.  Ill- health  compelled  him  to  resign  this 
important  position  April  16,  1857. 

He  was  twice  married,  and  the  father  of  a  large  family, 
of  whom  he  was  able  to  .say,  late  in  life :  "  All  of  them, 


JOHN  SEYBERT.  413 

we  believe,  embraced  religion  in  their  younger  days."  He 
lived  to  a  good  old  age,  dying  in  triumph  at  Circleville,  O., 
August  20,  1 87 1,  aged  eighty-two  years,  two  months,  and 
fifteen  days.  His  remains  lie  buried  in  Ebenezer  Church- 
yard, Pickaway  County,  O.,  amid  the  scenes  of  his  later 
life. 

Another  of  this  galaxy  of  men  great  in  goodness  was 
John  Seybert.  He  was  born  at  Manheim,  Pa.,  July  7,  i  791, 
of  Christian  parents,  and  born  again,  or,  as  he  expressed 
it,  "  converted  deep  into  eternal  life  "  {ticf  ins  Ezvige  Leben 
Jiiiicin  hckchrt),  June  21,  18 10. 

In  18 19,  after  much  hesitation  and  prayer  and  many  a 
severe  inward  struggle,  he  yielded  to  the  conscious  call  of 
the  Holy  Spirit,  and  began  to  preach.  His  sermons,  at 
first,  were  not  remarkably  able  or  exceptionally  brilliant. 
Like  most  of  the  early  preachers,  he  lacked  literary  train- 
ing, but  was  endued  with  the  power  of  the  Holy  Ghost. 
He  improved  very  rapidly,  and  in  a  few  years  became  a 
preacher  of  extraordinary  spiritual  power,  an  itinerant  of 
untiring  zeal,  and  a  missionary  of  wonderful  intrepidity 
and  enterprise.  Phenomenal  success  attended  his  labors. 
He  was  the  ideal  pioneer  circuit-rider.  He  entered  the 
Eastern  Conference  in  1821.  In  1825  he  was  elected  pre- 
siding elder,  and  assigned  to  duty  on  Canaan  District, 
Eastern  Conference,  reelected  in  1829  and  assigned  to 
duty  on  Salem  District.  In  this  capacity  he  not  only 
superintended  his  district,  large  as  it  was,  but  helped  his 
preachers  extend  their  fields  of  labor,  made  frequent  in- 
cursions into  the  regions  beyond,  and  sought  out  new  ter- 
ritory for  the  introduction  of  the  gospel.  At  the  expira- 
tion of  his  second  term  as  presiding  elder  Seybert  offered 
himself  to  the  conference  as  a  missionary.  His  oflfer  was 
accepted,  and  he  was  accordingly  sent  forth  to  labor  any- 
where in  northwestern  Pennsylvania.      He  was  to  spend 


414  ^'^^^'   EVANGELICAL   ASSOCIATIOX.        [Ciiac.  hi. 

the  year  in  explorations  and  pioneer  work.  This  suited 
exactly  the  character  of  the  man  and  the  spirit  of  the 
Evangelical  Association,  which  from  first  to  last  has  been 
a  missionary  church. 

At  the  General  Conference  of  1839  John  Seybert  was 
elected  to  the  office  of  bishop.  This  was  the  first  regular 
election  of  a  bishop  under  the  discipline  of  the  Evangelical 
Association.  Since  the  death  of  Jacob  Albright,  in  1808, 
there  had  been  no  bishop  in  the  church.  The  office  was 
thus  vacant  for  thirty-one  years.  John  Seybert  became, 
then,  the  first  incumbent  of  the  office  as  defined  and  pro- 
vided in  the  book  of  discipline.  For  this  distinction  he 
was  eminently  fitted.  His  piety  and  zeal,  his  simplicity 
and  courage,  made  him  a  safe  example  to  others.  His 
power  as  a  preacher,  his  skill  as  an  administrator,  his  en- 
terprise as  a  leader,  qualified  him  for  the  position.  He 
was  conservative  in  his  attitude,  yet  progressixe  in  spirit. 
A  man  of  broad  sympathies  and  unbounded  spiritual  en- 
thusiasm, a  thorough  product  of  gospel  grace  molded  in 
the  peculiar  cast  of  the  Evangelical  Association,  he,  more 
perfectly  than  any  other  man,  incarnated  the  spirit  and 
genius  of  the  Evangelical  Association.  In  short,  he  was  a 
living  representative  of  all  that  is  distinctive  in  this  church. 

The  administration  of  Bishop  Seybert  was  an  epoch  in 
the  history  of  the  church.  By  his  very  incumbency  he 
served  to  unify  and  consolidate  the  membership  of  the 
whole  church.  It  gave  new  meaning  and  force  to  the 
connectional  idea,  and  at  the  same  time  gave  new  inspira- 
tion as  well  as  masterful  direction  to  the  various  enterprises 
of  the  church.  He  was  a  born  missionary  bishop,  and  held 
the  church  closely  to  the  missionary  idea,  by  constantly 
fostering,  by  precept  and  his  own  example,  the  missionary 
spirit.  What  added  to  his  efficiency  was  the  fact  that,  like 
Asbury,  he  was  never  married.     This  made  it  possible  for 


DEATH   OF  SEYBERT.  415 

him  to  be  constantly  on  his  journeys  through  the  church. 
There  were  very  few  members  whom  the  bishop  did  not 
visit;  very  few  churches  where  he  did  not  preach.  He 
was  everywhere,  and  everywhere  at  home.  He  kept  him- 
self in  personal  touch  with  the  whole  body  of  the  church. 
This  was  of  immense  advantage  to  him  and  to  the  develop- 
ment of  the  work.  He  was  reelected  by  every  General 
Conference  until  his  death. 

Bishop  Seybert  died  full  of  years  and  labors,  in  the 
house  of  Isaac  Parker,  near  Bellevue,  O.,  January  4,  i860. 
His  remains  lie  buried  in  the  village  cemetery  at  Flat 
Rock,  O. 

He  was  sixty-eight  years  of  age  at  the  time  of  his  death. 
He  served  the  church  for  a  period  of  forty  years  in  the 
ministry,  without  a  furlough,  vacation,  or  other  interrup- 
tion. In  these  forty  years  he  traveled,  per  horse,  175,000 
miles,  preached  9850  sermons,  made  about  46,000  pastoral 
visits,  held  about  8000  prayer  and  class  meetings,  besides 
visiting  at  least  10,000  sick  and  afflicted  ones.  The  writer 
of  this  sketch  examined  carefully  Bishop  Seybert's  personal 
journal,  and  found  that  even  in  the  journal  not  one  day  is 
omitted  or  unaccounted  for  during  those  forty  years.  Not 
a  day  but  saw  something  attempted  or  accomplished  for 
his  Master.  His  last  journal  entry  was  made  with  his  own 
hand,  December  28,  1859,  one  week  before  the  morning 
of  his  death.  That  entry  was  most  suggestive — an  epitome, 
in  fact,  of  hii  whole  life.  It  contained  the  laconic  phrase, 
"  One  Soul  Saved."  With  such  a  leader  and  such  an  ex- 
ample in  the  highest  official  position,  it  is  no  wonder  the 
Evangelical  Association  flourished.  No  wonder  that  she 
fostered  and  developed  a  type  of  Christianity  so  much 
needed  in  this  day  and  age  of  the  world,  that  of  staunch 
morality,  deep  spirituality,  and  flaming  evangelism.^ 

1  "  Life  of  Bishop  Jolin  Seybert,"  by  S.  P.  Spreng. 


4l6  THE  EVANGELICAL   ASSOCLATION.        [CiiAi-.  in. 

Others  deserve  extended  notice,  but  the  restrictions  of 
space  compel  us  to  content  ourselves  with  a  mere  mention 
of  their  names,  a  roll  of  honor  of  which  any  church  might 
well  be  proud.  They  are  Henry  Niebel,  Bishop  Joseph 
Long,  Bishop  W.  W.  Orwig,  Charles  Hammer,  Samuel 
von  Gundy,  John  G.  Zinser,  Samuel  Baumgardner,  Henry 
Fisher,  and  others. 

These  men  were  of  heroic  mold.  They  were  not  great 
in  the  eyes  of  the  world,  lacking  many  of  the  qualities 
that  the  world  demands.  But  they  were  a  spiritual  force. 
They  were  morally  great.  Not  learned  in  the  lore  of  the 
scholar ;  not  masters  of  rhetoric  or  of  the  eloquence  taught 
in  the  schools ;  they  were  taught  of  God.  Their  knowl- 
edge was  experimental.  Their  power  was  spiritual.  Their 
weapons  of  warfare  were  not  the  carnal  weapons  of  cold 
logic  or  pyrotechnics  of  speech,  but  they  employed  spirit- 
ual weapons.  In  their  hands  the  Word  of  God  was  indeed 
a  two-edged  sword,  and  they  handled  it,  not  deceitfully, 
but  with  the  Holy  Ghost  sent  down  from  heaven.  They 
were  no  theological  hair-splitters,  though  masters  in  the 
advocac}',  exposition,  and  defense  of  the  faith  as  they  had 
received  and  conceived  it.  They  cared  less  for  the  letter 
than  for  the  .spirit.  They  taught  the  gospel,  not  as  a  creed, 
but  as  the  power  of  God  unto  salvation.  The  vitality  of 
religion  was  their  theme,  and  they  carried  that  vitality 
with  them  in  the  spiritual  energy  of  their  own  hearts. 

1.  They  were  truly  converted.  The  time  was  when 
there  was  not  in  all  the  ministry  of  the  Evangelical  Asso- 
ciation one  man  of  whose  genuine  conversion  there  was 
any  reasonable  doubt.      This  is  the  ideal  to  this  day. 

2.  They  were  di\inely  called — called  by  the  Holy  Ghost 
to  the  ministry.  They  were  taken  from  the  plow,  the 
plane,  and  the  yard-stick,  without  college  training,  but 
divinely  equipped,  qualified,  and  commissioned. 


THE   FATHERS   OF    THE    CHURCH. 


417 


3.  They  were  men  of  much  prayer.  They  wrestled 
with  God  by  day  and  night.  Their  pulpit  preparation 
was  made,  whenever  practicable,  in  solitude  upon  their 
knees.  They  frequently  prayed  all  night.  Rev.  Henry 
Bucks,  still  living  in  Plainfield,  111.,  at  the  age  of  eighty- 
three  years,  who  entered  the  ministry  in  1832,  says  he 
has  read  the  entire  Bible  through  eighteen  times  upon  his 
knees.  Of  George  Miller  and  Henry  Niebel  it  is  said  that 
at  their  death  it  was  found  that  their  knees  were  calloused 
like  the  soles  of  their  feet.  With  their  praying  they  also 
fasted  much.  They  imparted  the  same  spirit  to  the  mem- 
bership. 

4.  They  laid  great  emphasis  in  their  preaching  upon  the 
doctrine  and  experience  of  entire  sanctification  as  taught 
by  Wesley  and  Albright.  Upon  this  subject  their  trumpet 
gave  no  uncertain  sound.  They  held  up  the  possibility 
of  freedom  from  all  sin  through  grace  as  the  divine  ideal ; 
they  taught  that  this  state  of  grace  can  and  should  be 
attained  after  conversion,  but  in  this  life  and  long  before 
death ;  they  urged  the  people  in  every  sermon  and  ex- 
horted them  daily  to  seek  this  blessed  experience.  The 
ministers  themselves  were  expected  to  lead  in  this  matter. 
Indeed,  Mr.  Albright  once  told  the  youthful  Miller  that 
unless  he  attained  this  state  of  grace  he  would  not  be  able 
to  preach  the  gospel  in  the  fullness  of  its  power. 

5.  They  were  strict  disciplinarians.  In  their  hands  the 
law  became  no  dead  letter.  The  discipline  of  the  church 
was  rigidly  and  impartially  enforced.  Any  divergence  from 
or  infraction  of  the  rules  was  promptly  punished.  The 
fathers  believed  this  to  be  the  only  way  to  keep  the. church 
pure.  They  were  perhaps  at  times  too  rigid.  Often  per- 
sons were  summarily  dealt  with  who,  with  a  little  patience 
and  gentleness,  might  have  been  saved.  But  if  these  dis- 
ciplinarians erred,  it  was  owing  to  their  consuming  zeal 


41 8  THE  EVANGELICAL   ASSOCIATION.        [Chap.  iii. 

for  a  pure  and  spiritual  church.  They  were  strict  in  very 
small  matters.  Everything  that  savored  of  or  tended  to 
worldly  conformity  in  dress  or  social  custom  was  frowned 
upon.  They  tithed  mint  and  anise  and  cummin,  but  they 
did  not  neglect  the  weightier  matters  of  the  law.  Under 
their  administration  law  and  authority  were  respected  be- 
cause they  were  enforced. 

These  things  we  believe  are  the  chief  reasons  for  their 
success  in  building  up  a  church  which  has,  as  its  chief 
characteristics,  insistence  upon  conversion,  spiritual  wor- 
ship, and  holy  living. 


CHAPTER    IV. 

HISTORY    OF   LEGISLATION. 

As  we  have  already  seen,  Jacob  Albright  naturally  loved 
method  and  order.  At  that  time  a  spirit  of  ecclesiastical 
independency  was  rampant,  to  which  many  good  and  pious 
men  yielded.  But  Mr.  Albright  had  no  sympathy  with 
it.  Accordingly,  so  soon  as  the  work  of  his  hands  began 
to  assume  an  organized  shape,  he  saw  and  felt  the  need 
of  firm,  regular  administration.  Hence  also  steps  were 
at  once  taken  to  prepare  a  code  of  rules  and  system  of 
doctrine. 

The  first  conference,  in  1807,  formally  adopted  the  epis- 
copal form  of  government.  That  conference  elected 
Albright  bishop,  and  instructed  him  to  prepare  a  book  of 
discipline.  He  at  once  began  the  task,  but  his  early  death 
the  following  year  left  the  work  incomplete.  In  Decem- 
ber, 1808,  Mr.  George  Miller,  yielding  reluctantly  to  the 
urgent  appeals  of  his  brethren,  took  up  the  work  where 
Albright  had  left  it.  In  a  most  remarkable  manner  Miller, 
about  the  same  time,  became  seriously  ill ;  so  that  he  was 
physically  unable  to  preach  or  travel  regularly,  but  was 
still  able  to  do  literary  work.  This  has  always  been  re- 
garded as  a  special  providence.  The-  compilation  of  the 
discipline  caused  him  much  anxiety.  He  prayed  most 
fervently  for  help  and  guidance,  and  not  in  vain. 

At  last,  when  the  second  conference  met  in  April,  1809, 
in  his  own  house,  he  was  able  to  present  the  completed 
draft  of  the  discipline,  which  was  adopted.  In  its  prep- 
aration he  had  made  use  of  a  German  translation  of  the 
419 


420  THE  EVANGELICAL  ASSOCIATION.         [Chap.  iv. 

Articles  of  Faith  of  tlie  Methodist  Episcopal  Church,  which 
had  been  made  by  one  Ignatius  Romer,  at  the  instance  of 
the  German  Methodist  preacher,  Henry  Boehm,  in  1808.^ 

This  first  discipline  was  a  small  book  of  seventy- five 
pages,  and  contained  not  only  Articles  of  Faith  and  rules 
of  disciphne,  but  certain  disquisitions  upon  doctrinal  points, 
drawn  from  the  writings  of  Wesley  and  Fletcher.  These 
disquisitions  treated  of  "  Christian  Perfection,"  "  Election," 
"The  Final  Perseverance  of  the  Saints,"  and  a  warning 
against  "  Antinomianism."  It  was  thus  a  brief  theological 
compendium,  which  was  of  great  value  to  the  ministry. 

The  adoption  of  this  book  of  discipline  resulted  in  great 
good.  It  served  to  introduce  uniformity  and  order,  and 
contributed  greatly  to  the  connectional  unity  of  the  church 
in  doctrine,  mode  of  worship,  and  manner  of  life. 

The  first  General  Conference  in  18 16  adopted  the  sec- 
ond edition  of  the  discipline,  revised  and  improved  by  John 
Dreisbach  and  Henry  Niebel.  Some  changes  were  made  ; 
the  book  was  rearranged  and  divided  into  chapters  and 
sections,  and  contained  substantially  the  book  of  discipline 
as  it  is  to-day.  The  lengthy  doctrinal  dissertations,  how- 
ever, were  discontinued.  This  may,  therefore,  be  the 
proper  place  to  define  more  specifically  the  doctrines  and 
principles  of  government. 

The  Articles  of  Faith  are  twenty-one  in  number,  and 
strictly  embody  the  Arminian  system  of  doctrine  in  its 
Wesleyan  form.  There  is  nothing  erratic  in  our  creed ; 
we  hold  to  the  common  faith  of  orthodox  Christians.  We 
beHeve  in  the  spirituality  and  trinity  of  God,  the  divinity 
as  well  as  perfect  humanity  of  the  Son  of  God,  and  the 
true  divinity  of  the  Holy  Ghost.  The  canonical  Scriptures 
of  the  Old  and  New  Testament  "  contain  the  will  of  God 
so  far  as  it  is  necessary  for  us  to  know  for  our  salvation." 

1  Asbury's  "Journal,"  vol.  iii.,  p.  293. 


CHRISTIAN  PERFECTION.  42  I 

The  Articles  of  Faith  cannot  be  altered  by  the  General 
Conference,  except  Article  xix.,  according  to  the  first  re- 
striction under  Section  ']t^.  This  restriction  was  adopted 
by  the  General  Conference  itself  in  1839.^ 

Chapter  iii.  is  devoted  to  an  elucidation  of  "  the  doctrine 
of  Christian  Perfection,"  which,  however,  is  not  classed  with 
the  Articles  of  Faith.  It  is  in  the  main  a  plain  direction 
to  believers  how  to  attain  this  state  of  grace.  Christian 
perfection  is  defined  as  a  state  of  grace  in  which  we  are 
so  firmly  rooted  in  God  that  we  have  instant  victory  over 
every  temptation  the  moment  it  presents  itself,  without 
yielding  in  any  degree ;  in  which  our  rest,  peace,  and  joy 
in  God  are  not  interrupted  by  the  vicis.situdes  of  life ;  in 
which,  in  short,  sin  has  lost  its  power  over  us,  and  we  rule 
over  the  flesh,  the  world,  and  Satan,  yet  in  watchfulness. 
Entire  sanctification  is  the  basis  of  this  Christian  perfection. 
It  is  the  elimination  of  all  moral  evil  from  the  heart,  and  is 
a  definite  experience,  limited  by  the  point  of  perfect  cleans- 
ing by  faith  through  the  blood  of  Jesus.  Yet  no  perfection 
of  experience  is  attainable  that  does  not  admit  of  higher 
and  deeper  and  fuller  participation  in  the  infinite  fullness 
of  divine  peace,  life,  and  power,  but  a  constant  expansion 
of  spiritual  capacity  and  enlargement  of  faith.  The  former 
is  limited,  the  latter  unlimited.  The  former  is  a  definite 
experience,  signalized  by  a  powerful  effusion  of  the  Holy 
Spirit ;  the  latter  is,  in  the  nature  of  the  case,  the  result  of 
constant  progress  in  the  development  of  the  positive  virtues 
of  the  Christian  character. 

The  organization  of  the  Evangelical  Association  is  con- 
nectional,  the  government  episcopal.  The  organizing  and 
governing  bodies  consist  of  Quarterly,  Annual,  and  Gen- 
eral Conferences.  The  first  is  held  quarterly  on  each 
charge.      It  consists  of  all  itinerant  and  local  preachers, 

1  Yeakel's  "  Ilistorv  of  the  Evansrelical  Association,"  p.  270. 


422  THE   EVANGELICAL  ASSOCIATION.         [Chap,  iv, 

class-leaders,  exhorters,  stewards,  Sunday-school  superin- 
tendents, and  a  representative  of  each  board  of  trustees. 
It  is  presided  over  by  the  presiding  elder  of  the  district. 
Its  jurisdiction  is  confined  to  the  charge  which  it  repre- 
sents. It  watches  over  the  moral  and  official  conduct  of 
the  official  and  private  members  of  the  charge.  Composed 
almost  entirely  of  laymen,  it  has  "  to  examine  candidates 
for  the  ministry  in  reference  to  their  moral  character,  doc- 
trinal views,  and  other  abilities,"  and  may  recommend  them 
to  the  Annual  Conference  for  license. 

The  Annual  Conference  meets  annually,  is  presided  over 
by  a  bishop,  and  consists  of  "  all  itinerant  preachers  who 
have  traveled,  and  also,  by  ordination,  stand  in  full  con- 
nection with  the  ministry."  Its  function  is  principally  ad- 
ministrative, and,  upon  occasion,  judicial.  It  has  no  legis- 
lative power  as  such.  Its  jurisdiction  is  limited  to  the 
geographical  territory  assigned  to  it  by  the  General  Con- 
ference. At  the  session  of  the  Annual  Conference  the 
bishop,  with  the  assistance  of  the  presiding  elders  (the  lat- 
ter are  officers  elected  by  the  conference  and  by  it  assigned 
to  districts  for  the  purpose  of  superintendence),  "  assigns 
the  preachers  their  respective  fields  of  labor,  for  one  year. 
In  this  power  he  is  restricted  by  the  rule  that  no  preacher 
can  remain  more  than  three  years  successively  upon  the 
same  charge.  The  proceedings  of  the  conference  must  be 
signed  by  each  member  "  as  a  testimony  of  acquiescence 
and  obedience  as  in  the  sight  of  God." 

The  General  Conference  meets  quadrennially,  and  con- 
sists of  the  bishops,  the  senior  book  agent,  the  editors  of 
the  official  organs  of  the  church,  and  the  corresponding 
secretary  of  the  missionary  society,  as  cx-officio  members, 
and  one  delegate,  elected  by  the  respective  Annual  Con- 
ferences, for  every  fourteen  or  surplus  of  seven  of  their 
members.      It  was  made  a  delegated  body  by  the  General 


THE   GENERAL    CONFERENCE.  423 

Conference  in  1839.  Previous  to  that  time  all  the  elders 
of  the  church  were  members  of  the  General  Conference ; 
since  then  the  delegates  are  elected  from  among  the  elders. 
The  General  Conference  is  the  supreme  court  of  law  in 
the  church ;  it  has  power  to  make  rules  and  arrangements 
for  our  church,  and  for  the  purpose  of  carrying  its  author- 
ity into  effect.  In  its  judicial  capacity  its  adjudications 
are  final.  In  its  legislative  capacity  its  powers  are  modi- 
fied by  two  restrictions  only : 

1.  It  cannot  alter,  detract  from,  or  add  to  the  Articles 
of  Faith,  save  Article  xix.,  pertaining  to  civil  governments. 

2.  Except  in  the  rules  designated  as  Temporal  Economy, 
it  cannot  amend  the  discipHne  unless  either  previously  rec- 
ommended or  subsequently  ratified  by  two  thirds  of  the 
members  of  all  the  Annual  Conferences,  and  such  amend- 
ment must  have  the  support  by  vote  of  three  fourths  of 
the  members  of  the  General  Conference. 

The  General  Conference  is  the  most  important  body  in 
the  church.  It  is  composed  of  representatives  of  the  whole 
church.  It  is  superior  to  every  officer  and  body  in  the 
church,  according  to  the  discipline.  It,  and  it  alone,  cre- 
ates Annual  Conferences  and  determines  their  boundaries. 
It  elects  bishops  and  all  general  church  officers,  and  calls 
them  to  account.  It  is  the  final  authority  in  the  inter- 
pretation of  the  law  of  the  church.  Its  adjudications  and 
arraignments  are  binding  upon  the  whole  church.  Up  to 
this  time  the  Annual  and  General  Conferences  have  been 
composed  exclusively  of  ministers,  but  at  the  last  General 
Conference  (1891)  steps  were  taken  looking  to  the  admis- 
sion of  laymen  to  the  General  Conference. 

In  all  these  bodies  a  majority  of  votes  prevails.  The 
duty  of  the  minority  is  plainly  stated  to  be  that  of  acqui- 
escence. The  members  of  the  Annual  and  General  Con- 
ferences are  required,  at  the  close  of  each  session,  to  sign 


424  THE  EVANGELICAL  ASSOCIATION.        [Chap,  iv, 

the  proceedings,  "as  a  token  <{  acquiescence  and  obedi- 
ence as  in  the  sight  of  God."  Refusal  to  do  so  has  been 
treated. as  rebellion. 

The  ministry  is  divided  into  itinerant  and  local  preach- 
ers. These,  again,  are  divided  into  probationers,  deacons, 
and  elders.  The  candidate  for  the  ministry  is  first  licensed 
on  trial.  If  at  the  end  of  two  years  he  approves  himself 
as  a  man  of  God  and  as  otherwise  efficient,  he  may  be 
elected  a  deacon  by  the  Annual  Conference,  upon  which 
he  will  be  solemnly  ordained  by  the  laying  on  of  hands  by 
the  bishop  and  elders.  He  may  also  be  received  into  the 
itinerancy.  If  he  serve  faithfully  in  this  capacity  for  two 
years  more,  he  may  be  elected  an  elder  by  the  Annual 
Conference,  upon  which  he  will  be  ordained  as  such  by 
the  laying  on  of  hands  by  the  bishop  and  elders.  These 
are  the  only  two  orders  in  the  church. 

The  episcopacy  is  an  office,  not  an  order.  The  bishops 
are  elected  only  by  the  General  Conference  for  a  term  of 
four  years,  but  not  ordained  or  consecrated  as  such.  They 
may,  however,  always  be  reelected.  Originally  the  epis- 
copacy was  practically  unlimited  in  its  power  and  tenure, 
and  was  so  exercised  by  the  first  bishop  of  the  church, 
Jacob  Albright,  in  the  absence  of  a  written  law.  The  law 
remained  practically  unchanged  until  1839,  when  the  Gen- 
eral Conference  more  clearly  defined  the  powers  of  the 
episcopal  office.  During  the  interval  from  Albright's  death, 
in.  1808,  till  1839,  there  was,  however,  no  bishop  in  office. 

The  bishop  has  no  arbitrary  power.  His  functions  are 
clearly  defined.  He  stations  the  preachers,  with  the  as- 
sistance of  the  presiding  elders.  He  transfers  preachers 
from  one  charge  or  district  to  another,  with  the  consent 
of  the  presiding  elders.  He  may  transfer  a  presiding 
elder,  during  the  intervals  between  Annual  Conferences, 
with  the  consent  of  a  majority  of  the  preachers   on   the 


THE  BISHOPS.  425 

district.  He  has  no  power  to  transfer  from  one  con- 
ference to  another.  He  has  power,  where  circumstances 
require,  to  suspend  a  preacher  pending  a  trial.  Tlie  ofifice 
is  one  of  great  influence  and  grave  responsibility.  It  im- 
poses the  care  of  all  the  churches.  It  necessarily  involves 
large  discretionary  power,  and  great  deference  is  paid  to 
the  opinion  and  wish  of  the  bishop. 

The  bishops  of  the  Evangelical  Association  have  been 
the  following : 

Bishop  Jacob  Albright,  elected  in  1807,  died  in  1808; 

Bishop  John  Seybert,  elected  in  1839,  died  in  1859; 

Bishop  Joseph  Long,  elected  in  1843,  died  in  1869; 

Bishop  Wilham  W.  Orwig,  elected  in  1859,  died  in  1889 
(served  one  term) ; 

Bishop  John  J.  Esher,  elected  in  1863  (still  in  office); 

Bishop    Rudolph    Dubs,   elected    in    1875    (deposed    in 

189O; 

Bishop  Thomas  Bowman,  elected  in  1875  (still  in  office) ; 

Bishop  Sylvester  C.  Breyfogel,  elected  in  1891  (still  in 
office) ; 

Bishop  William  Horn,  elected  in  1891  (still  in  office). 

Upon  the  general  subjects  of  moral  reform  the  discipline 
contains  strong  prohibitive  clauses  against  slavery  and  the 
manufacture  and  use  of  and  traffic  in  intoxicating  liquors. 
The  Evangelical  Association  never  had  a  slaveholder  in  its 
membership.  The  General  Conference  in  1839  adopted  a 
rule  declaring  slavery  and  traffic  in  human  souls  a  great 
evil,  to  be  abhorred  by  every  Christian,  and  strictly  for- 
bidding any  member  from  holding  slaves  or  trafficking  in 
the  same.  This  was  long  before  the  antislavery  agitation 
by  Garrison  and  his  compeers  really  took  hold  of  the 
nation. 

The  same  General  Conference  also  adopted  a  rule  pro- 
hibiting our  members  from  making,  preparing,  dealing  in. 


426  THE   EVANGELICAL   ASSOCIATION.        [Chap.  iv. 

or  using,  as  a  drink,  spirituous  or  intoxicating  liquors  ex- 
cept as  a  niedicine.  The  preachers  were  enjoined  from 
countenancing  or  encouraging  the  manufacture  or  sale  of 
liquors.  This  was  in  1839,  in  a  church  composed  at  that 
time  almost  exclusively  of  Germans.  And  to  this  day  no 
member  of  the  Evangelical  Association  could  lawfully  be 
a  liquor-seller  or  drinker. 


CHAPTER   V. 

INSTITUTIONS    AND    CLOSING    OBSERVATIONS. 

From  the  beginning,  the  work  of  the  Evangehcal  As- 
sociation was  essentially  of  a  missionary  character.  It 
was  to  bring  the  gospel  to  every  creature,  with  the  Holy 
Ghost  sent  down  from  heaven.  The  preachers  labored 
with  zeal  and  self-denial  for  a  merely  nominal  salary, 
barely  sufificient  to  keep  them  in  clothes.  They  traveled 
by  day,  preached  evenings,  and  prayed  and  studied  by 
night.  In  fastings  often,  in  perils  by  water  and  by  evil 
men,  they  pushed  through  forest  and  desert  from  one 
pioneer  settlement  to  another,  along  the  picket-line  of 
civilization,  preaching  in  barns,  log-cabins,  schoolhouses, 
halls,  or  wherever  men  could  be  induced  to  congregate. 
There  were  no  churches  at  all  at  first.  The  first  one  was 
erected  in  1817,  at  New  Berlin,  Pa.  This  was  a  plain 
frame  structure  34  x  38  feet  in  .^ize.  After  that  church 
edifices  were  erected  here  and  there,  but  at  first  of  the 
plainest  pattern,  with  neither  tower,  bell,  nor  debts.  The 
pews  are  always  free. 

About  1837,  however,  John  Seybert,  through  the "Christ- 
liche  Botschafter,"  directed  attention  to  the  need  of  more 
systematic  missionary  effort.  The  editor,  Rev.  W.  W. 
Orwig,  ably  seconded  his  efforts.  The  agitation  aroused 
the  church,  so  that,  at  its  session,  March  28  to  April  4, 
1838,  the  Eastern  Conference  organized  the  first  mis- 
sionary society  in  the  church.  It  was  called  "  The  Ger- 
man Evangelical  Missionary  Society  of  North  America." 
427 


428  THE  EVAXGELICAL   ASSOCIAT/OX.  [Chap.  v. 

Its  first  president  was  William  W.  Orwig.  Its  first  cash 
collection  amounted  to  $26.50;  its  contributions  for  the 
first  year  of  its  existence  amounted  to  more  that  $500. 

Hitherto  the  church  liad  been  strictly  confined  to  home 
mission  work.  But  now  her  heart  was  yearning  for  other 
fields.  Macedonian  calls  reached  her  ears  from  Canada 
and  the  interminable  West.  The  missionary  spirit  was 
awakened.  The  necessity  for  a  general  missionary  society 
soon  became  apparent,  to  which  the  conference  missionary 
societies  should  be  tributary.  Accordingly,  March  i, 
1839,  a  meeting  with  this  in  view  was  held  in  the  house 
of  John  Dunkel,  in  Union  County,  Pa.,  at  ^\•hich  John 
Seybert,  George  Brickley,  and  William  W.  Orwig  sub- 
mitted the  draft  of  a  constitution  for  such  a  society,  which 
was  adopted.  This  organization  was  subsequently  ap- 
proved and  adopted  by  the  General  Conference  which 
met  March  25,  1839,  in  Centre  County,  Pa.  As  that 
conference  also  dissolved  the  Eastern  and  Western  Con- 
ferences, and  created  three  new  conferences,  viz.,  the  East 
Pennsylvania,  West  Pennsylvania,  and  Ohio,  the  missionary 
society  of  the  Eastern  Conference,  called  "  The  German 
Evangelical  Missionary  Society,"  also  passed  out  of  exist- 
ence, and  was  afterward  reorganized  as  the  Missionary 
Society  of  the  East  Pennsylvania  Conference,  auxiliary  to 
the  Missionary  Society  of  the  Evangelical  Association.  The 
affairs  of  the  society  are  managed  by  the  General  Board  of 
Missions,  composed  of  the  officers  of  the  society  and  one 
delegate  from  each  of  the  Annual  Conference  auxiliary 
societies.  It  makes  the  necessary  appropriations  and  pro- 
vides for  the  extension  of  the  work.  During  the  interval 
between  its  meetings,  which  are  annual,  its  affairs  are 
managed  by  an  executive  committee.  The  headquarters 
of  the  society  are  in  Cleveland,  O.,  where  it  is  duly  incor- 
porated under  the  laws  of  Ohio. 


THE   MISSION    WORK.  429 

In  1854  the  first  missionary  was  sent  to  Germany  to 
awaken  the  church  of  the  fatherland  by  an  infusion  of  vital 
godliness,  and  to  lead  erring  souls  to  a  living  faith  in  Christ. 
To-day  (1893)  there  are  two  conferences  in  Europe,  with 
104  ministers  and  10,741  members.  In  the  city  of  Stutt- 
gart there  is  a  flourishing  publishing  house,  and  in  Reut- 
lingen  a  successful  theological  seminary.  A  deaconess 
establishment  has  also  been  put  in  successful  operation, 
and  has  become  a  blessing  to  thousands.  Many  thousands 
of  souls  have  been  saved,  the  state  church  has  been  roused 
to  greater  zeal,  and  the  whole  nation  has  been  benefited 
by  their  work,  supported  very  largely  by  contributions 
from  America. 

In  1875  the  General  Conference  created  a  mission  in 
Japan,  for  which  a  fund  of  $30,000  had  already  been  con- 
tributed in  advance.  The  first  missionaries  went  to  Japan 
in  1876.  To-day  there  is  an  Annual  Conference  in  Japan 
(organized  in  1893),  with  16  ministers,  600  members,  8 
church  edifices,  a  theological  training-school,  and  25  Sun- 
day-schools.     The  work  is  prosperous  and  hopeful. 

In  all  there  are  26  Annual  Conferences — 22  in  the  United 
States,  I  in  Canada,  2  in  Europe,  and  i  in  Asia — each  of 
which  has  a  Conference  Missionary  Society.  The  member- 
ship of  the  church  voluntarily  contributes  about  $150,000 
annually  for  missions,  or  about  $1.00  per  member.  Dur- 
ing the  fiscal  year  ending  September  i,  1893,  its  contribu- 
tions amounted  to  $1.52  per  member. 

The  present  officers  of  the  society  are :  President,  Rev. 
S.  P.  Spreng ;  vice-presidents,  Bishop  J.  J.  Esher,  Bishop 
T.  Bowman,  Bishop  S.  C.  Breyfogel,  Bishop  W.  Horn; 
recording  secretary,  Rev.  G.  Heinmiller;  corresponding 
secretary,  Re\'.  T.  C.  Meckel ;  treasurer,  Rev.  W.  Yost. 

In  1883  a  Woman's  Missionar}^  Society  was  organized, 
and   reorganized  in  1892,  with  8  conference  branches  and 


430  THE  EVANGELICAL   ASSOC/ AT/OX.  [Chap.  v. 

50  auxiliaries.  It  is  doing  a  blessed  work,  not  only  by 
extra  gifts  and  prayers  for  the  work  abroad,  but  among 
the  women  and  children  at  home,  by  stimulating  mis- 
sionary intelligence  and  the  cultivation  of  the  missionary 
spirit. 

The  Publishing  House  is  the  oldest,  and  no  doubt  the 
most  important,  institution  of  the  church,  and  owes  its  in- 
ception under  God  to  John  Dreisbach,  who  purchased  the 
first  printing  outfit  in  Philadelphia  in  1815  at  a  cost  of 
$375-68.  The  General  Conference,  in  October,  18 16, 
purchased  the  first  Publishing  House  in  New  Berlin,  Union 
County,  Pa.  It  was  a  building  20  x  26  feet  in  size  and 
one  and  a  half  stories  high. 

In  1836  the  "  Christliche  Botschafter  "  was  founded  as 
the  first  organ  of  the  church,  and  the  first  German  re- 
ligious periodical  in  America.  This  enterprise  proved  a 
success  from  the  beginning.  The  membership,  then  num- 
bering about  7000,  hailed  this  periodical  with  joy.  The 
paper  began  with  a  circulation  of  700.  In  1837  it  rose  to 
1 100.  It  proved  an  important  means  of  financial  income. 
Its  influence  upon  the  church  was  prodigious:  it  unified 
the  membership  and  widened  immeasurably  the  horizon 
of  their  views.  As  the  official  organ  of  the  church,  its 
authority  was  everywhere  acknowledged.  It  now  has 
a  circulation  of  20,000.  Its  present  editor  is  Rev.  G. 
Heinmiller. 

In  1847  the  "  Evangelical  Messenger"  was  founded  by 
the  General  Conference  to  meet  the  growing  wants  of  the 
rapidly  increasing  P^nglish  portion  of  the  church.  The 
church,  though  originally  German  in  its  antecedents  and 
in  its  chosen  field,  has  always  welcomed  witli  open  arms 
the  spread  of  the  work  in  English.  The  literary  needs  of 
llie  luiglish-speaking  portion  of  the  churcli  were  recog- 
nized and  promptly  met  by  the  issue  of  this  new  periodi- 


THE  PUBLISHING  HOUSE.  431 

cal,  which  became,  equally  with  the  "  Botschafter,"  an 
official  organ  of  the  church.  Its  present  editor  is  Rev. 
S.  P.  Spreng. 

Other  periodicals  issued  were:  "The  Living  Epistle,"  a 
monthly  magazine  devoted  to  the  exposition  and  promul- 
gation of  the  doctrine  of  holiness.  It  was  founded  in 
1865.  Its  present  editor  is  the  Rev.  John  C.  Hornberger. 
"  Das  Evangelische  Magazin,"  a  German  literary  monthly 
founded  in  1868.  Its  present  editor  is  the  Rev.  C.  A. 
Thomas.  "The  Missionary  Messenger,"  a  monthly  jour- 
nal on  missions,  founded  in  1885.  Besides  these,  there 
are  Sunday-school  helps  and  juvenile  periodicals  in  both 
languages,  with  an  aggregate  circulation  of  170,000.  In 
the  branch  house  in  Stuttgart,  Germany,  a  full  comple- 
ment of  German  church  literature  is  also  published,  chief 
among  which  is  "  Der  Evangelische  Botschafter."  A 
missionary  journal,  called  "  Fukuin-no  Tsukai,"  is  also 
issued  in  Japanese. 

In  1853  the  Publishing  House  was  removed  to  Cleve- 
land, O.,  where  it  still  remains  as  the  official  headquarters 
of  the  church. 

In  fifty  years,  from  1837  to  1887,  this  Publishing  House 
realized  a  net  profit  of  $3,316,735.05,  and  paid  in  divi- 
dends to  the  Annual  Conferences  $250,000  for  the  sup- 
port of  disabled  ministers  of  the  gospel,  and  for  the  widows 
and  orphans  of  such  ministers  as  had  died. 

The  affairs  of  the  Publishing  House  are  managed  by 
agents  elected  by  the  General  Conference,  and  under  the 
supervision  of  the  Board  of  Pubfication.  This  is  an  incor- 
porated body,  which  meets  annually  and  consists  of  the 
bishops,  eight  ministers,  and  four  laymen,  for  the  election 
of  whom  the  conferences  in  America  are  divided  into  dis- 
tricts, so  that  the  entire  church  is  represented  at  this  board, 
which  is  the  most  important  representative  body  in  the 


432  THE   EVANGELICAL   ASSOCIATION.  [Chai'.  v. 

church  between  the  quadrennial  sessions  of  the  General 
Conference. 

Institutions  of  Learning. — During  the  earlier  periods  in 
the  history  of  the  Evangelical  Association  there  was  pro- 
nounced opposition  to  the  establishment  of  higher  institu- 
tions of  learning.  This  arose  from  the  fact  that  so  many 
of  the  worthless  "  pastors  "  of  the  old  churches  came  from 
the  skeptical  universities  of  the  fatherland.  Moral  cor- 
ruption and  education  thus  came  to  be  associated  together 
in  the  minds  of  the  people  because  they  were  found 
together,  and  the  people  came  to  the  conclusion  that 
education  produced  a  corrupt  ministry.  Especially  were 
these  simple-minded  yeomen  prejudiced  against  theological 
seminaries,  which  they  called  "preacher  factories."  But 
through  agitation  and  increased  enlightenment  these  false 
conceptions  gradually  yielded  to  better  sentiments.  The 
cause  of  education  has  received  enthusiastic  support  in 
later  years. 

The  church  now  has  seven  institutions  of  learning,  to 
wit :  Northwestern  College,  Naperville,  111.  ;  Union  Biblical 
Institute,  Naperville,  111.  ;  Central  Pennsylvania  College, 
New  Berlin,  Pa.  ;  Schuylkill  Seminary,  Fredericksburg, 
Pa.  ;  Lafayette  Seminary,  Lafayette,  Ore.  ;  The  Preachers' 
Seminary,  Reutlingen,  Germany ;  and  the  Evangelical 
Training  School,  Tokio,  Japan.  Of  these  the  first  named 
is  the  most  important.  Located  in  a  suburb  of  Chicago, 
possessing  an  elegant  building,  a  good  laboratory  and 
library,  and  a  handsome  endov.'ment,  this  school  enjoys 
specially  fine  advantages.  *  It  has  a  noble  faculty  of  teachers, 
with  Rev.  H.  J.  Kiekhoefer,  A.M.,  as  president.  There 
are  over  three  hundred  students. 

Ebenezer  OrpJian  Home. — At  Mat  Rock,  O.,  is  located 
a  prosperous  orphanage,  under  the  auspices  of  the  Evan- 
gelical Association.      It  has  been  in  operation  since  1870. 


A   SECESSION.  433 

A  large,  commodious  edifice,  including  chapel,  school- 
rooms, workrooms,  hospital  and  dormitories,  has  been  con- 
structed. Here  140  orphans  are  housed,  clothed,  fed,  and 
educated.  The  institution  is  amply  endowed  and  gener- 
ously supported. 

The  Young  People's  Alliance. — This  is  the  latest  organ- 
ization in  the  church.  It  was  begun  in  1890,  and  already 
numbers  13  conference  branches,  500  local  alliances,  and 
15,000  members.  So  rapid  has  been  the  growth  of  this 
organization  that  it  already  takes  its  place  among  the 
working  forces  of  the  church,  which  promises  great  results 
in  the  future. 

A    SECESSION. 

The  Evangelical  Association  has  been  peculiarly  fortu- 
nate in  preserving  her  unity  and  keeping  herself  intact. 
Although  she  has  been  in  existence  nearly  a  century,  and 
that  during  a  century  most  fertile  in  ecclesiastical  revolu- 
tions, schisms,  and  distractions,  yet  the  Evangelical  As- 
sociation has  suffered  from  but  one  schismatic  movement 
of  any  consequence.  This  movement  dates  its  incipiency 
to  the  year  i860,  and  its  final  culmination  in  division  to 
the  year  1891.  The  beginning  of  the  trouble  was  caused 
by  the  antagonism  of  Rev.  Solomon  Neitz,  of  Pennsyl- 
vania, and  some  others  of  less  importance,  to  the  doctrine 
of  entire  sanctification  as  taught  in  the  discipline  of  the 
church,  and  the  emphatic  repudiation  of  his  views  by  the 
General  Conference  in  1859  by  formal  vote,  and  in  1863 
by  the  defeat  of  Neitz  for  bishop  and  the  election  of  John 
J.  Esher.  From  time  to  time  new  issues  arose  to  add  fuel 
to  the  fire.  Although  the  doctrinal  dispute  abated,  the 
factional  spirit  fostered  thereby  had  gained  too  firm  a  hold 
to  be  shaken  ofT  or  allayed,  even  though  the  original  cause 
had  disappeared,  at  least  from  the  surface. 


434  ^'^^^"   EVANGELICAL   ASSOCLITIOX.  [Chap.  v. 

The  opposition  to  the  doctrine  of  the  church  was  fol- 
lowed by  opposition  to  the  authority  of  the  church.  This 
opposition  found  a  champion  in  Rev.  R.  Dubs,  who  in 
1867  was  elected  editor  of  the  "  ChristUche  Botschafter," 
and  eight  years  later  was  made  a  bishop.  The  election  of 
R.  Dubs  to  the  episcopacy  was  the  signal  that  opposition 
was  organized.  He  was  popular,  ambitious,  and  proved 
to  be  unscrupulous.  Those  who  worked  for  and  accom- 
plished his  election  afterward  said  they  did  it  that  he 
might "  put  Bishop  Esher  down."  To  this  purpose  Bishop 
Dubs  afterward  confessed  that  he  lent  himself  with  all  his 
powers.  The  cause  of  the  opposition  to  Bishop  J.  J.  Esher 
lay  in  the  fact  that  in  1863  he  was  elected  to  the  episcopal 
office  as  the  opposition  candidate  to  Rev.  Solomon  Neitz. 
Bishop  Esher  stood  for  the  doctrine  of  holiness  as  taught  in 
the  disciphne.  He  also  stood  for  law  and  order.  Hence 
the  opposition  to  him  from  the  source  above  indicated. 

At  the  General  Conference  of  1887,  in  Buffalo,  N.  Y., 
Rev.  H.  B.  Hartzler,  for  eight  years  editor  of  the  "  Evan- 
gelical Messenger,"  was  tried  for  and  con\icted  of  insubor- 
dination and  official  misconduct,  in  using  the  organ  of  the 
church  against  the  institutions,  management,  and  authority 
of  the  church.  But  in  order  to  placate,  as  much  as  pos- 
sible, the  friends  of  the  editor,  the  conference  imposed  the 
mildest  sentence  possible,  simply  removing  him  from  his 
office  as  editor.  Yet  some  of  his  friends  refused  to  ac- 
quiesce by  declining  to  sign  the  proceedings  of  the  con- 
ference, as  the  discipline  requires.  The  deposed  editor 
and  his  party  thereupon  immediately  started  an  unauthor- 
ized opposition  paper,  which  he  edited,  and  in  which  and 
by  which  the  flames  of  dissension  were  fanned  and  spread 
throughout  the  church. 

In  1890  Bishop  R.  Dubs  was  tried  for  immoral  conduct, 
convicted,  and  suspended  from  office.      Soon  after  an  at- 


THE   DIVISION. 


435 


tempt  was  made  to  similarly  depose  the  remaining  bishops, 
J.  J.  Esher  and  Thomas  Bowman.  But  the  proceedings 
were  so  grossly  illegal  and  so  palpably  retaliatory  that  the 
church,  by  an  overwhelming  majority,  repudiated  them 
altogether,  and  continued  to  recognize  the  two  bishops, 
although  factions  of  five  and  nearly  the  whole  of  two  con- 
ferences refused  to  recognize  them,  thus  producing  a  rujDt- 
ure  in  those  bodies. 

The  next  General  Conference,  which  should  adjudicate 
all  these  matters,  was  appointed  to  meet  October  i,  1891. 
The  General  Conference  of  1887  had  referred  the  matter 
of  fixing  the  place  to  the  Board  of  Publication.  This 
board,  in  the  fall  of  1890,  fixed  Indianapolis,  Ind.,  as  the 
place.  In  the  following  February  that  portion  of  the  East 
Pennsylvania  Conference  adhering  to  the  minority  declared 
the  action  of  the  General  Conference  illegal,  ignored  the 
appointment  of  the  Board  of  Publication,  and  named  Phil- 
adelphia, Pa.,  as  the  place  for  the  General  Conference  of 
1 89 1.  With  this  act  the  last  hope  of  reconciliation  was 
destroyed,  and  the  minority  seceded.  Eighteen  undivided 
Annual  Conferences  and  the  delegates  from  five  divided 
conferences  (divided  on  the  question  of  the  su.spension  of 
Bishops  Esher  and  Bowman),  with  all  the  general  officers 
of  the  church  save  one,  met  in  Indianapolis.  Delegates 
from  two  undivided  and  the  five  divided  conferences,  with 
one  general  officer,  met  in  Philadelphia.  Thus  the  seces- 
sion became  an  accomplished  fact.  The  Philadelphia  as- 
sembly forthwith  set  up  a  claim  to  be  the  lawful  General 
Conference,  and  entitled  to  control  the  property  of  the 
church.  The  case  was  taken  to  the  courts,  and  has  been 
exhaustively  tried  in  several  States,  with  the  following  re- 
sult, thus  far:  In  Illinois  the  Supreme  Court  of  the  State 
has  affirmed  the  decision  of  the  Appellate  Court  of  Cook 
County,  in  favor  of  Indianapolis  General  Conference.      In 


436  THE    EVAXGELICAL   ASSOC  LI  TIOX.  [Chak  v. 

Ohio  the  Circuit  Court,  sitting  in  Cuyahoga  County,  where 
the  Board  of  Pubhcation  and  the  Board  of  Missions  are 
incorporated,  has  decided  in  favor  of  the  IndianapoHs 
General  Conference.  This  decision  has  also  been  sustained 
by  the  Supreme  Court  of  Ohio.  In  the  State  of  Oregon 
the  highest  courts  to  which  the  case  has  been  carried  have 
done  likewise.  In  Pennsylvania  the  case  has  been  carried 
to  the  Supreme  Court  of  the  State.  One  court.  Common 
Pleas,  in  Reading,  Pa.,  has  decided  to  the  effect  that  no 
General  Conference  was  held  in  1891.  Three  Masters  in 
Chancery  in  that  State  have  reported  in  favor  of  the  In- 
dianapolis General  Conference.  In  Iowa  and  Ohio  the 
case  is  pending  before  the  Supreme  Court  of  those  States. 

The  extent  of  the  rupture  cannot  as  yet  be  determined. 
It  is  believed  that  when  the  civil  courts  have  once  finally 
determined  the  question  of  property  rights,  the  vast  major- 
ity, even  of  those  who  adhere  to  the  minority,  will  con- 
clude to  recognize  the  proper  authorities  and  remain  in 
the  church,  there  being  no  great  vital  issue  involved.  All 
the  general  institutions  of  the  church — Pubhshing  House, 
Missionary  Society,  Benevolent  Society,  Sunday-school 
and  Tract  Union,  Orphan  Home,  Northwestern  College, 
Union  Biblical  Institute — and  all  the  work  in  foreign  lands 
have  remained  exclusively  under  the  control  of  those  ad- 
hering to  the  lawful  General  Conference.  The  work  is 
organized  in  twenty-five  Annual  Conferences  as  of  yore, 
and  at  least  125,000  members  adiicre  firmly  to  the  church. 
Of  the  remaining  25,000  many  have  gone  to  other  churches, 
many  are  returning,  and  many  more  will  return. 

Upon  the  whole,  it  has  been  a  most  unfortunate  and 
uncalled-for  division.  The  attending  strife  has  been  bitter 
and  acrimonious.  An  unchristian  spirit  has  been  mani- 
fested by  many,  but  the  Evangelical  Association  is  greatly 
beloved  by  her  people.     The  churchly  .spirit  is  intense. 


SPIRITUAL    IVORSJIIP.  437 

Hence  the  attempt  to  overthrow  her  authority  and  disrupt 
her  organization  has  been  so  bitterly  resented.  It  is  the 
hope  of  all  that  the  trouble  will  prove  to  have  taught  many 
valuable  lessons,  and  that  the  church,  freed  from  discord- 
ant elements,  will  be  able  to  pursue  her  God-given  mission 
under  the  blessing  of  God. 

General  Observations. — As  we  have  seen,  the  work  of 
Jacob  Albright  and  his  co-laborers  was,  in  its  inception,  a 
vigorous  protest  against  mere  nominal  Christianity.  The 
first  point  insisted  upon  is  the  necessity  of  the  new  birth 
as  the  basis  of  a  true  Christian  life  and  character.  This, 
in  the  pulpit  theology  of  the  E\'angelical  Association,  is 
called  conversion — a  broad  term,  which  includes  repentance 
and  faith  on  man's  part,  and  justification  or  pardon,  re- 
generation, and  assurance  of  adoption  wrought  within  us 
on  God's  part,  of  which  the  subject  is  clearly  conscious. 
This  was  and  is  continually  insisted  upon  in  the  preaching 
of  this  church.  In  our  conception,  conversion  is  a  might}',- 
radical  change,  wrought  in  the  heart  of  the  penitent  be- 
liever, whereby  he  consciously  becomes  a  new  creature  in 
Christ  Jesus. 

Spirituality  of  worship  was  another  result  aimed  at. 
Ritualism  is  the  cult  of  formality,  the  expression  of  nominal 
Christianity.  God  is  a  Spirit,  and  seeketh  such  as  w^orship 
him  in  spirit  and  in  truth.  With  him  all  time  and  e\-ery 
place  is  holy.  Let  everything  be  done  decently  and  in 
order,  but  let  not  the  spirit  of  worship  be  suppressed  by 
Latin  formulas.  Where  the  Spirit  of  the  Lord  is,  there  is 
liberty.  Hence  the  public  services  of  the  Evangelical  As- 
sociation have  always  been  characterized  by  freedom  from 
iron-clad  forms.  All  our  people  belong  to  the  holy  priest- 
hood, and  are  expected  to  exercise  the  sacred  function  of 
prayer  both  in  secret  and  public,  and  that  without  such 


438  THE   El'AXGEUC.lL   ASSOC/AT/OX.  [Cii.vr.  v. 

artificial  aid  as  that  of  a  prayer-book.  Not  unfrequently 
these  services  were,  especially  in  former  days,  enlivened 
by  shouts  of  praise  and  loud  demonstrations  of  joy.  Yet 
everything  that  savors  of  disorder  or  fanaticism  has  been 
persistently  frowned  upon  and  suppressed.  Mr.  Albright 
himself  was  particularly  averse  to  what  the  fathers  called 
"  wild-fire,"  or  fanatical  excesses. 

The  members  of  the  Evangelical  Association  are  ex- 
pected, as  a  consequence  of  a  deep  experience  in  God  and 
the  exercise  of  a  truly  spiritual  worship,  to  demonstrate 
the  reality  of  their  religious  character  and  experience  by 
a  holy  life.  Conformity  to  the  world  in  social  customs,  in 
commercial  practice,  and  in  personal  conduct  has  always 
been  denounced  as  inconsistent  w  ith  the  high  standard  of 
religious  experience.  The  life  of  our  people,  therefore,  has 
been  characterized  by  great  simplicity  and  freedom  from 
lofty  social  pretense.  The  weapons  of  their  warfare  are 
not  carnal,  but  mighty  to  the  pulling  down  of  strongholds. 
As  a  basis  of  this  high  moral  standard  our  people  have 
been  constantly  urged  to  seek  entire  sanctification  and 
Christian  perfection,  so  that  they  might  walk  worthy  of 
their  high  a.nd  holy  calling. 

These  three  things,  sound  conversion,  spiritual  worship, 
and  holy  living,  are  essential  features  of  a  true  church, 
and  it  has  been  the  aim  of  the  Evangelical  Association  to 
constitute  such  a  church. 

Lastly,  the  Evangelical  Association  has  been  actuated 
by  the  spirit  of  apostolic  evangelism.  Ecclesiasticism  has 
not  been  in  our  plan.  The  genius  of  our  church  is  to  be 
evangelical  in  doctrine,  evangelistic  in  method,  connec- 
tional  in  polity.  It  is  distinctively  a  missionary  church, 
always  pushing  out  into  the  regions  beyond.  Its  mission 
to  the  world  is  to  preach  the  living  gospel  by  a  living 
ministry,  to  send  out  converted  men  to  bring  the  world 


SPIRIT  UAL    UOKSHIF.  439 

to  Christ.  Her  mission  to  the  churches  is  the  infusion  of 
vital  godliness,  the  quickening  of  spiritual  life  everywhere 
by  a  ministry  converted,  sanctified,  and  called  of  God.  She 
has  not  been  an  ecclesiastical  parasite,  living  upon  others. 
The  Evangelical  Association  has  always  hewn  her  own 
marble  in  the  rough.  Her  ministry  has  always  been  more 
concerned  to  save  the  people  for  Christ  than  to  proselyte 
them  for  the  church. 

In  this  path,  marked  out  by  her  revered  founder,  let 
her  continue.  Let  it  be  her  object  to  be  a  communion  of 
truly  converted,  spiritually  quickened  souls,  united  to- 
gether for  mutual  edification  among  themselves,  and  for 
aggressive  evangelism  in  the  world.  So  will  she  bring 
many  sons  unto  glory,  and  be  a  mighty  factor  in  the  uni- 
versal conquest  of  the  world  for  Christ  the  Lord. 


A  BIBLIOGRAPHY  OF  AMERICAN  CHURCH  HISTORY, 

1820-1893. 


COMPILED   BY 


SAMUEL   MACAULEY   JACKSON 

HoNOKAKY  Doctor  of  Laws  (Washington  and  Lee  University,  Va.,  1S92), 
AND  OF  Divinity  (University  of  the  City  of  New  York,  1S93). 


441 


PREFATORY    NOTE. 


As  this  is  the  first  attempt  ever  made  to  put  together  the  titles  of  the  books 
upon  the  general  subject  of  religious  history  in  the  United  States  which  have 
appeared  in  this  country  since  1820,  it  leaves  much  to  be  desired.  The  main 
sources  are :  the  Roorbach  and  Kelly  Catalogues  of  American  books  {Biblio- 
theca  Americana,  New  York,  1820-61,  4  vols.  ;  American  Catalogue,  1861- 
71,  2  vols.),  and  their  successor  the  American  Catalogue,  1876  sqq.,  which 
is  now  the  best  trade  catalogue  published  ;  the  Catalogue  of  J'rinfed  Books  in 
the  British  Museum  ;  and  the  various  bibliographies  already  given  or  to  be 
printed  in  this  series.  It  has  been  the  labor  of  months  to  bring  together  the 
materials  these  sources  furnished.  The  Roorbach  and  Kelly  lists  are  noto- 
riously defective  and  inaccurate.  Hence  any  use  of  them  must  share  these 
blemishes.  Great  care  has  been  taken  to  secure  accuracy  by  comparison  of 
lists  and  special  searches  in  biographical  dictionaries,  especially  in  Appleton's 
Cyclopedia  of  American  Biography,  edited  by  Gen.  James  Grant  Wilson  and 
John  Fiske,  which  is  remarkably  full  and  on  the  whole  satisfactory.  The 
British  Museum  Catalogue  is  simply  indispensable,  and  has  supplied  informa- 
tion when  every  other  source  failed.  Comparison  of  the  titles  here  given 
with  those  in  Roorbach  and  Kelly  will  show  how  much  correction  has  been 
made. 

This  Bibliography  does  not  pretend  to  be  more  than  a  compilation,  but  it 
aims  at  giving  this  information :  short  titles  of  all  the  books  which  properly 
fall  within  its  scope;  author's  surname,  initials,  place  of  publication,  name 
of  publisher,  date,  number  of  vofumes,  size,  and  price.  Wherever  any  of 
these  items  is  missing  it  is  because  the  compiler  had  sought  in  vain  for  it. 
The  titles  are  given  both  by  subject  and  author ;  usually  but  not  always  with 
equal  fullness.  There  are  also  a  few  cross-references  where  these  seemed 
desiral)le.  Honorary  degrees  are  ignored,  but  where  "  Rev."  appears  in  the 
previously  printed  lists  in  the  trade  catalogues,  it  is  allowed  to  stand.  It 
should  be  remarked  that  the  compiler  read  the  catalogues  and  marked  what 
titles  should  be  copied,  and  did  all  the  editorial  work  upon  them,  but  the 
mechanical  labor  of  copying  was  done  principally  by  his  assistant,  Mr.  Clem- 
ens Petersen. 

Samukl  Macalley  Jackson. 

May  10,  1894. 

442 


BIBLIOGRAPHY. 


Abbott,  Lyman,  The  Roman  Catholic  Question.  New  York,  The  Chris- 
tian Union  Co.,  1893,  i2mo,  lo  cents. 

Acrelius,  Israel,  History  of  New  Sweden;  or.  The  Settlements  on  the 
River  Delaware.  Translated  from  the  Swedish  Original  (Stockholm, 
1702),  with  Introduction  and  Notes  by  \V.  M.  Reynolds.  Philadelphia, 
Lippincott,  1874,  8vo,  $4.00. 

Acta  et  Decreta  Concilii  Plenarii  Baltimorensis  Secundi.  Baltimore,  Murphy 
&  Co.,  1S70,  8vo,  $3.50. 

Adams,  Brooks,  The  Emancipation  of  Massachusetts.  Boston  and  New 
York,  Houghton,   Mifflin  &  Co.,   1887,  lamo,  $1.50. 

Adams,  Charles  Francis,  Three  Episodes  of  Massachusetts  History : 
Tlie  Settlement  of  Boston  Bay ;  The  Antinomian  Controversy ;  A  Study 
of  Church  and  Town  Government.  Boston,  Houghton,  Mifflin  &  Co., 
1892,  8vo,  2  vols.,  $4.00. 

Adams,  Edwin  G.,  Historical  Discourse  on  the  One  Hundredth  Anni- 
versary of  the  First  Congregational  Church,  in  Templeton,  Mass.  Bos- 
ton, Crosby,  Nichols  &  Co.,   1857,  8vo,  50  cents. 

Albright  and  His  Co-Laborers.  By  R.  Yeakel.  Cleveland,  O.,  Lauer  & 
Mattill,  1883. 

Alexander,  Rev,  Gross,  History  of  the  Methodist  Episcopal  Church, 
South.  (In  vol.  xi.,  pp.  1-142,  American  Church  History  Series. 
New  York,  Christian  Literature  Co.,  1894,  8vo,  $3.00;  price  for  the 
series,  $2.50  a  vol.) 

Alexander,  Samuel  D.,  Historical  Sketch  of  the  Presbytery  of  New  York. 
New  York,  A.  1).  F.  Randolph  &  Co.,  1887,  8vo,  $1.50. 

Alexander,  Rev.  W.  A,,  A  Digest  of  the  Acts  of  the  General  Assembly 
of  the  Presbyterian  Church  in  the  United  States,  from  its  Organization 
to  the  Assembly  of  1887,  inclusive,  with  Certain  Historical  and  Explan- 
atory Notes.  Richmond,  Presbyterian  Committee  of  Publication,  1888, 
8vo,  $4.00. 

All  Saints'  Memorial  Church  in  the  Highlands  of  the  Navesink.  New 
York,  Baker  &  Godwin,  1865,  8vo. 

Allen,  J.  H.,  Our  Liberal  Movement  in  Theology,  shown  in  the  History 
of  Unitarianism  in  New  England.  Boston,  Roberts  Bros.,  1882,  i6mo, 
$1.25. 

443 


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denominations  of  the  United  States.  New  York,  Sheldon  &  Co.,  i860, 
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American  Church  History  Series.  Edited  by  a  Committee  of  the  American 
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Church,  German,  by  Rev.  J.  H.  Dubbs,  D.D.,  Moravian,  by  Rev.  J.  T. 
Hamilton;  ix.,  Roman  Catholics,  by  Rev.  T.  O'Gorman,  D.D.  ;  x.. 
Unitarians,  by  Rev.  J.  H.  Allen,  D.D.,  Universalists,  by  Rev.  Richard 
Eddy,  D.D.  ;  xi.,  Methodist  Episcopal  Church,  .South,  by  Rev.  Gross 
Alexander,  D.D.,  Presbyterians,  South,  by  Rev.  Thomas  C.  Johnson, 
D.D.,  United  Presbyterians,  by  Rev.  James  B.  Scouller,  D.D.,  Cumber- 
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tory, 1820-1893,  by  Rev.  Samuel  Macauley  Jackson. 

American  Ecclesiastical  Law.  By  R.  H.  Tyler.  Albany,  \V.  Gould,  1867, 
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Andersen,  R.,  Den  Evang.  Lutherske  Kirkes  Historic.  Brooklyn,  N.  Y., 
Fortfatterens  Forlay,  1888. 

Anderson,  G.  W.,  Baptists  in  the  United  States.  Philadelphia,  Am.  Bap. 
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Andrews,  John  Nevins,  History  of  the  Sabbath  and  First  Day.  Battle 
Creek,  Mich.,  Seventh-Day  Adventist  Pub.  House,  1862;  2d  ed.,  1873. 

Anecdotes  Illustrative  of  the  Character  of  the  Clergy  of  America.  Phila- 
delphia, Lippincott  &  Co.,  1869,  l2mo,  $1.50. 

Annals  of  Methodism  in  ^Vest  Jersey.  By  Rev.  G.  A.  Raybold.  Phila- 
delphia, T.  K.  Collins,  Jr.,  i8mo,  25  cents  ;  New  York,  Mcth.  Bk.  Con- 
cern, 1849,  50  cents. 

Annals  of  the  American  Pulpit.  By  Rev.  ^Vm.  Buell  Sprague,  New  York, 
Carters,  1856-69,  10  vols.,  8vo;  each  $4.00.  [Vols,  i.,  ii.,  Trinitarian 
Congregationalists  ;  iii.,  iv.,  I'resbyterians  ;  v..  Episcopalians;  vi.,  Bap- 
tists; vii.,  Methodists;  viii..  Unitarians;  ix.,  Lutherans,  Reformed; 
X.  Associate  Reformed,  and  Reformed  Presbyterians ;  xi.  (unpublished"). 
Friends,  (jcrman  Reformed,  Moravians,  Cumberland  Presbyterians, 
Freewill  Baptists,  Swedenborgians,  and  Universalists.] 

Annals  of  Trinity  Church,  Newport,  R.  L  By  G.  C.  Mason.  Newport, 
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l8mo,  10  cents.  --    1    v 

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i8;;o.      New  York,  S.  Converse,  1830,  i2mo,  $1.00. 
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Church  in   Portland,  Me.,  from  1763  to  the  Present  Time.      Portland, 

the  author,  1864,  8vo. 
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giving   History  and  Constitution,  1 785-1874.      New  York,  Thos.  Whit- 

taker,  1874,  i2mo;   new  ed.  down  to  1880.      Same,  1881,  $1.50. 
,  History  of  the  American  Episcopal  Church,  1 587-1883.      Boston, 

James  R.  Osgood  &  Co.,  1885,  quarto,  $15.00.  _         ^,        , 
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New  York,  Thos.  Whittaker,  1891,  8vo,  $1.50. 

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delphia, T-  B.  Lippincott  &  Co.,  i86q,  i8mo,  $1.25. 

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Religion,"  etc.  Philadelphia,  J.  B.  Lippincott  &  Co.,  1869,  i6mo,  75 
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Williamson,  W.   D,,   History  of  Maine   from    its    Discovery  in    1602  to 
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Willis,  W.,  History  ^f  Portland  from  1632  to  1864.  2d  ed.,  revised  and 
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Wilson,  Daniel  Munro,  First  Church,  Quincy :  Memorial  of  the  Two 
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Wilson,  James  Grant,  The  Centennial  History  of  the  Protestant  Episco- 
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Wilson,  Rev.  W.  D.,  The  Church  Identified,  by  a  Reference  to  the  His- 
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Winfield,  A.  B.,  Sermon  on  the  Safety  and  Sure  Defence  of  Zion,  with 
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Winsor,  Justin,  Narrative  and  Critical  History  of  America.  Boston, 
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Winthrop,  John,  History  of  New  England  from  1630  to  1649.  Best 
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5 1  o  BiBLioGKArn  \ : 

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The  following  Author-titles  were  accidentally  omitted.      The  subject-titles 
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Adams,  Rev.  Nehemiah,  .S'(V/'/'//-.SV(/<' View  of  Slavery;  or,  Tliree  Months 
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Goodwin,  Rev.  D.  R.,  Shall  \<&  Return  to  Rome?  New  York,  Evang. 
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Union,  1S67,  8vo. 

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Correspondence  between .      New  York,  Gray  &  Crcen,  printers, 

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INDICES. 


THE    DISCIPLES. 


Add-Ran  Christian  University,  153. 
Ancestors,  physical  condition  of,  8,  9. 
Anti-Burghers,  38,  39. 
Arguments   against  creeds    as   condi- 
tions of  fellowsiiip,  109. 
Armitage,  the  Rev.  Dr.,  7,  8. 
Assembly,  General,  letter  of,  in  1 798, 

3- 

Bacon  College,  145. 

Baltimore  Association,  7. 

Baptist,  the  name,  135. 

Basis  of  union  proposed  by  the  Dis- 
ciples, 97,  126. 

Baxter,  D.D.,  Rev.  Geo.  A.,  17. 

Beecher,  Lyman,  2,  4,  19. 

Bethany  College,  146. 

Bible  the  creed  of  the  Disciples, 
108. 

Campbell,  Alexander,  birth  of,  36 ; 
influences  upon,  39 ;  his  debt  to 
Reformers,  43 ;  his  theological  be- 
liefs stated,  103. 

Campbell,  Thomas,  birth  of,  34;  his 
consecration  to  the  ministry,  34 ; 
his  voyage  to  the  United  States,  40  ; 
his  family  wrecked  at  sea,  40;  ar- 
rival in  the  United  States,  44; 
charges  against,  44;  his  address 
before  the  synod,  45  ;  his  renuncia- 
tion of  synod's  authority,  48  ;  mis- 
represented his  purposes,  59. 

Cane  Ridge,  revival  at,  in  1801,  13, 
29. 

Carlton  College,  152. 

Cartwright,  Rev.  Peter,  4. 

"  Christian  Baptist,"  beginning  of 
the  publication  of,  133;  character  of 

S 


its   controversies,   134;   reasons  for 
change  of  the  name,  135. 
Christian  Bible  College,  153. 
Christian  union,  72. 
Christian    Woman's    Board    of    Mis- 
sions, 160;   report  of,  161. 
Church  of  Christ,  its  organization,  60. 
Churches,  increase  in  membership  of, 

20,  21. 
Connection  with  Baptists,  57,  64. 
Contention  and  division,  22. 
Controversies  in  the  New  Testament, 
132;   religious,  136. 
!  Cotner  University,  152. 
I  Creed    of    Christianity,    the    original, 
I       108. 

Creed  question,  loi  ;   the  position  of 
i       the  Disciples  on,  102. 
i  Dartmouth  College,  revival  at,  10. 
'  Debates  of  A.    Campbell,    127;   with 
i      Rev.  John  Walker,  128  ;  Mr.  Camp- 
bell's aversion  to,  127,  129;  debate 
with  Rev.  W.  L.  Maccalla,  131. 
"  Declaration  and  Address  "  of  "  The 
Christian  Association  of  Washing- 
ton, Pa.,"  49. 
Denominationalism,  purpose  to  avoid, 

58. 
Difference,   points    of,  between    Dis- 
ciples and  other  denominations,  1 19. 
Disciples  and  Baptists,  agreement  of, 

.124. 
Disciples  of  Christ,  origin  and  prog- 
ress of,  34. 
Dorchester,  D.D.,  Rev.  Daniel,  4,  6. 
Drake  University,  151. 
Eminence  College,  148. 
5 


5i6 


LVDJCES. 


Eureka  College,  147. 

Faith  in  Christ,  meaning  of,  62. 

Fathers,   moral  and  religious  life  of 

our,  I. 
Foreign  Christian  Missionary  Society, 

receipts   of,    158;    the  work   of,  in 

England,  159;  Turkey,  159;  Japan, 

159;   India,  159. 
Gano,  Rev.  John  Allen,  29. 
Garfield,  Gen.  J.  A.,  150. 
General    Christian    Missionary    Con- 
vention, 161  ;   work  of,  162. 
Griffin,  Rev.  Dr.  E.  D.,  3. 
Haldane,    James    Alex,    and    Robert, 

missionary  enterprises  of,  42. 
Hiram  College,  149. 
House  of  Bishops,  declaration  of,   in 

1880  as  basis  of  union,  80. 
Humphrey,  t   e  Rev.  Dr.  Heman,  li, 

18. 
Immersion,  acceptance  of,  32. 
Immersion     of    Thomas     Campbell's 

family,  62. 
Infant  baptism,  31  ;  discussion  on,  61. 
Intemperance,  prevalence  of,  3,  4. 
Jones,  Abner,  organizes  a  church  on 

Bible,  30  ;  extent  of  this  movement, 

Kentucky  University,  I45. 

Literature  and  education,  127. 

Mahoning  Association,  the  Campbells 
enter  the,  71  ;   dissolution  of,  156. 

McGee,  William  and  John,  brothers, 
the  preaching  of,  1 2. 

"Millennial  Harbinger,"  135;  its 
first  number,  140. 

Mission  in  Jerusalem,  144,  157. 

Missions,  155;  Mr.  Campbell's  views 
on,  157. 

Morals,  low  state  of,  1-5  ;  how  ac- 
counted for,  5. 

Movement,  beginning  of  the,  in  Ken- 
tucky and  Tennessee,  4. 

Name  "  Christian"  and  "  Disciple," 
73- 

O'Kelley,  Rev.  James,  29;  secession, 
30. 

Oskaloosa  College,  149. 

"  Our  Position,"  by  Isaac  Errctt, 
104. 

Owen,  Robert,  challenge  of,  137; 
Mr.  Campbell's  debate  with,  13S. 


People,  moral  and  spiritual  condition 
of,   I. 

Preparatory  events  in  Europe,  34. 

Presbytery,  apology  of  the  Spring- 
field, 25,  2b;  the  end  of,  26;  the 
last  will  and  testament  of,  27 ; 
signed,  29  ;  reasons  for  dissolution 
of,  27;   progress  of,  31. 

Princeton  College,  2,  10. 

Pritchard,  Henry,  elder,  66. 

Protestant  principle,  the,  107. 

Publications,  devotional,  144;  peri- 
odical, 144. 

Publications,  theological,  of  the  Dis- 
ciples, 141  ;  historical  and  bio- 
graphical, 143. 

Publishing  companies,  145. 

Purcell,  Archbishop,  i38;\Mr.  Camp- 
bell's debate  with,  139. 

Redstone  Association,  65  ;  union  with, 
66;   composition  of,  in  1816,  70. 

Regeneration  regarded  as  a  miracle,  7. 

Report  of  committee  on  Christian 
unity  in  1887,  82;  in  1891,  at  Al- 
legheny, 94. 

Revival,  the  great,  10;  origin  of, 
11;  extent  of,  13;  good  results 
of,  17. 

Rice,  Nathan  L. ,  Mr.  Campbell's  de- 
bate with,  140. 

"  Sermon  on  the  Law,"  68. 

Sermons,  published,  of  the  Disciples, 

143- 
Sermons,  temperance,  3. 
Stone,  Barton  W.,  11,  13,  20,  22,  31, 

32. 
Southern  Christian  Institute,  153. 
Translation  of  tlie  New  Testament  by 

A.    Camjibell,    140;    its    omission, 

141. 
Trinity,    doctrinal    statement    of,    by 

Rev.  Thomas  Campbell,  69. 
Union  between  A.  Campbell  and  B. 

W.  Stone,  72  ;   its  character,  77. 
Union,    efforts    at,    in    Scotland    and 

Ireland,  39. 
Wayland,  Dr.,  6. 
Wesley,  John,  36;   his  labors,  37. 
Western    Reserve  Eclectic  Institute, 

ISO- 
Vale  College,  character  of  students  in, 
2  ;   revival  at,  10. 


INDICES. 


517 


THE    SOCIETY    OF    FRIENDS. 


Archdale,  John,  226. 

Barclay's  "Apology,"  201. 

Bible,  views  of,  203. 

Bible  schools,  281. 

Burnyeat,  John,  212,  216,  219,  221. 

Carolinas,  225. 

Civil  War,  286. 

Colleges,  278,  295,  296. 

Conferences,  1887,  1892,  302,  305. 

Connecticut,  213. 

Creeds,  Friends  have  none,  200. 

Declarations  of  faith,  200  ff.,  302. 

Declension  in  eighteenth  century,  236. 

Decline  in  numbers,  298. 

Discipline,  rise  of,   196  ff.;   strictness 

in,  237;  relaxation  in,  301. 
Distinctive  views,  201  ff. 
Disturbing  pulilic  worship,   186. 
Edmundson.Wm.,  212,  217,  219,  225. 
Education,  Hicksites,  276;  Orthodox, 

293- 
Elders,  179. 

Emigration  to  the  West,  297. 
Epistles,  174,  175. 
Fell,  Margaret,  191. 
Fox,  George,  183-190,  203,  216,  219, 

221,  225,  226. 
Friends,  rise  of  the  Society,  188  ff. 
Gurney,  Joseph  John,  265. 
Hicks,  Elias,  249  ff. 
Hicksites,  the,  248,  head-note,  274  ff.  ; 

doctrine,  279. 
Increase  in  numbers,  301. 
Indians,  221,  230,  241,  288-292. 
Keith  schism,  201,  232. 
Light,  the  Inner,  190-193. 
Lincoln,  Abraham,  286. 
London  Yearly  Meeting,  199. 
Marriage,  203. 
Maryland,  220  ff. 
Meetings  for  Business,  176,  1S2,  196; 

for  Worship,  202,  302. 
Membership,  birthright,  240. 
Ministers,  180,  182,  193,  202. 


Missionary  zeal,  1S8. 

Missions,  foreign,  307. 

Mott,  Lucretia,  275. 

Negroes,  292. 

New  Jersey,  223  ff. 

New  York,  214-218.  - 

Oaths,  193. 

Organization,  173-182. 

Orthodox,  the,  253,  280. 

Overseers,  179. 

"  Pastors  "and  pastoral  system,  304. 

Peace  Association,  287. 

Penn,  Wm.,  and  New  Jersey,  223; 
and  Indians,  241  ;  and  I'ennsyl- 
vania,  227  ff. 

Perrot,  John,  schism  of,  197,  198, 
219,  221. 

Persecutions,  in  England,  204 ;  in 
Connecticut,  213;  iji  Maryland, 
220;  in  Massachusetts,  206-210; 
in  New  York,  215  ;  in  Virginia,  218. 

Philadelphia  "\'early  Meeting,  232. 

Primili\e  h'riends,  272. 

Revival  methods,  303. 

Revolution,  American,  246. 

Rhode  Island,  211. 

Separation,  of  1827-28,  248-264; 
Wilburite,  264-270. 

Slaves  and  slavery,  243,  283. 

"Steeple-houses,"  186. 

Temperance,  276,  293. 

Virginia,  218,  219. 

Whittier,  John  G.,  280,  note,  285. 

Will)ur,  John,  266. 

Willnirites,  the,  248,  head-note,  266, 
271  ff. 

Williams,  Roger,  212. 

Women  as  preachers,  195,  202;  posi- 
tion in  the  Society,  177,  194;  meet- 
ings for,  199. 

Woolman,  John,  245. 

\Vorship,  202,  302. 

Yearly  Meetings,  names  of,  1 73,  note ; 
set  up,  299. 


51^ 


INDICES. 


THE    UNITED    BRETHREN    IN    CHRIST. 


Asbury,  Francis,  341. 
"  Bible  Teacher,"  372. 
Bochm,    Martin,   336;    meeting  with 

Otterbein,  326  ;  conference  of  1789, 

347;  bishop,  352.  _ 
Church  Erection  Society,  372. 
Classes,  346. 
Conference    of   1789,    345;    of  1791, 

351 ;  of  1800,  352;  of  1S15,  353. 
Confession  of  faith,  348,  356. 
Constitution,  355. 
Didache,  350. 
Discipline,  Book  of,  354. 
Education,  373. 
Episcopacy,  363. 
Forms  of  worship,  366. 
Geeting,  George  Adam,  33S,  376. 
General  Conference  of  1815,  353;   of 

1889,  357,  361,  379- 
German     language    in     the     church, 

355- 
German  Reformed  Church,  320,  329, 

339.  350. 
Government  of  the  church,  363. 
Independent    Church    in    Baltimore, 

329- 
Intemperance,  368. 
Mennonites,  326,  335,  350. 
Methodist  missionaries,  341. 
Ministerial  supply,  366. 
-Ministry,  365. 
Mission  in  Germany,  371. 
Missionary  work,  370. 
Moral  Reforms,  367. 


Newcomer,  Christian,  339,  364,  376. 

Oaths,  369. 

Otterbein,  Philip  William  :  birth,  318  ; 
graduation  at  Ilcrborn,  320;  ordi- 
nation at  Ockersdorf,  320 ;  sailing 
to  America,  321  ;  Lancaster,  I'a., 
323  ;  York,  Pa.,  325  ;  meeting  with 
Martin  Boehm,  326 ;  Baltimore, 
328 ;  the  twenty-eight  rules  of  the 
church,  T,T,T, ;  the  name  of  the  church, 
334)  352 ;  meeting  with  Asbury, 
342  ;  death,  343  ;  bishop,  352. 

Otterbein  University,  373. 

Pfrimmer,  J.  G.,  339. 

Publishing  de]>artment,  372. 

"  Quarterly  Review,"  373. 

"  Religious  Telescope,"  372. 

Republicanism,  367. 

Schism,  330. 

Schlatter,  Michael,  321. 

Secret  societies,  369. 

Shaingay,  371. 

Shuey,  W.  J.,  376. 

Slavery,  368. 

Stationing  Committee,  366. 

Statistics,  382. 

Sunday-school,  373. 

United  )iiinisters,  341. 

"  Woman's  Evangel,"  373. 

Woman's  Missionary  Association,  371. 

Women  in  the  ministry,  365. 

Young  People's  Christian  Union,  373. 

"  Young  People's  Watchword,"  372. 

"  Zion's  Advocate,"  372. 


THE    EVANGELICAL    ASSOCIATION. 


All)right,  Jacob:  birth,  391;  "the 
honest  brick-maker,"  392;  conver- 
sion, 393;  itinerant  of  the  Meth- 
odist Episcopal  Church,  396 ;  con- 
secration, 399,  400 ;  bishop,  406, 
419;  death,  407,  437. 

Apostolic  succession,  401. 


!  Articles  of  faith,  420. 
Bishops,  list  of,  425. 
]  Christian  perfection,  421. 
I  "  Christliche  Botschafter,"  427,  430, 

I      434- 

j  Churches,  427. 

!  Classes,  397. 


INDICES. 


519 


Colleges  and  seminaries,  432.  ! 

"  Concord,"  the  German  "  Alayflow- 
er,"  385-  i 

Conference  of  1807,  405,  419.  | 

Conferences,  421. 

Council,  first,  399.  ; 

Discipline,  Book  of,  420. 

Dreisbach,  John,  408 ;  conversation 
with  Bishop  Asbury,  409  ;  life,  41 1, 
420. 

Dubs,  R.,  434. 

Early  German  immigration,  385. 

Eljenezer  Orphan  Home,  432. 

Entire  sanctification,  433. 

Episcopacy  an  office,  not  an  order, 
424.  I 

Esher,  John  J.,  433. 

"  Evangelical  Messenger,"  430. 

"  Evangelische  Magazin,  Das,"  431.    I 

Fathers  of  the  church,  416. 

"  Fukuin-no  Tsukai,"  431.  ' 

General  Conference,  423.  j 

General  Conference  of  1839,  425. 

German  Evangelical  Missionary  So- 
ciety, 427. 

Institutions  of  learning,  432.  I 


Legislation,  419. 

Lieser,  Abraham,  399,  403. 

Liquor,  426. 

"  Living  Epistle,  The,"  431. 

Miller,  George,  403  ;  conversion,  trav- 
eling preacher,  404,  408,  419. 

Ministry,  itinerant  and  local  preach- 
ers, 424. 

Missionary  character,  427. 

"  Missionary  Messenger,  The,"  431. 

Missions  in  Germany,  Japan,  etc., 
429. 

Neitz,  Solomon,  433. 

Organization  of  the  church,  397,  421. 

Origin  of  the  Evangelical  Association, 

385- 
Orwig,  W.  W.,  416,  427,  428. 
"  Preacher  factories,"  432. 
Publishing  houses,  430. 
Secession,  a,  433. 
Seybert,  John,  413;  bishop,  414,  427, 

428. 
Slavery,  425. 
Walke'-,  John,  398,  407. 
Woman's  Missionary  Society,  429. 
"  Young  People's  Alliance,"  433. 


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Providence,  R   1. 
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Professor    Greek    and    N.  T.   E.xegesis, 
Nashville,  Tcnn. 

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,\  land,  Ohio. 


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Unitarians, 

Univcrsalists,    . 
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United  Presbyterians, 
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Disciples,    . 

Friends,      .      .      . 


Bibliography, 


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